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LECTURES 


Y  * 


ON 


( 


i  X 


ctsEV-IVALS  OF  RELIGION 


LX-V/JrA;  , 


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n  f  *M  ac  '  C'Jt 


1- 

o  uy  . 


BY  r 


PROM  NOTES  BY  THE  EDITOR  OF  THE  N.  Y.  L 
REVISED  BY  THE  AUTH^ 

'  ■ 


» 

SIXTH  EDITION,  EACH  2000  <  O  P  I  * 

— - - 

T* 

I  w;  •  |  • 

NEW  YORK*  fc 

PUBLISHED  BY  LEAVITR  LORD  &  CO. 

180  Broadway. 

Poston: — crocker  &  brewster, 

I  47Wa3hington-gtrcel./ 

1  835. 


i*; 


THE  LECTURER’S 


PREFA 

& 


Let  it  be  remembered,  that  these  Lectures  were  dr 
gregation.  They  were  entered  upon,  without  _ 
marked  out  a 
week  to  week 
one  lecture  to 

I  consented.  -  .  _  _ .  _  — 0 _ ^ _ _ 

his  own  responsibility,  because  he  thought  that  it  might  excite  a 
interest  in,  and  extend  the  usefulness  of  his  paper.  And  as  I  am 
Pastor,  and  have  not  sufficient  health  to  labour  as  an  Evangelist, 
it  has  pleased  the  Head  of  the  Church  to  give  me  some  expert* 
revivals  of  religion,  I  thought  it  possible,  that,  while  I  was  doi 
work  of  a  Pastor  in  my  own  church,  I  might,  in  this  way,  be  o 
little  service  to  the  churches  abroad.  If  /> 

I  found  a  particular  inducement  to  this  course,  in  the.|ac*t,  thaf 
return  from  the  Mediterranean,  I  learned,  with  pain,  that  the  p 
revival  had  greatly  declined  in  the  United  States,  and  that„a  sj 
jangling  and  controversy  alarmingly  prevailed.  y  * 

The  peculiar  circumstances  of  the  church,  and  the  state  of  revifn 
such,  as  unavoidably  to  lead  me  to  the  discussion  of  some  points, 
would  gladly  have  avoided,  had  the  omission  been  consistent  w 
main  design,  to  reach  and  arouse  the  church,  when4she  was  fast  f 
down  upon  her  lees. 

I  am  far  from  setting  up  the  claim  of  infallibility  upon  this  or  an 
subject.  I  have  given  my  own  views,  so  far  as  I  have  gone,vwithc 
tending  to  have  exhausted  the  subject,  or  to  have  spoken  in  the  b 
sible  manner  upon  the  points  I  have  discussed.  ^ 

I  am  too  well  acquainted  with  the  state  cf  the  church,  and  e*  i 
with  the  state  of  some  of  its  ministers,  to  expect  to  escape  wime  it  c 
I  have  felt  obliged  to  say  some  things,  that  I  fear  will  not,  in  all  iii 
be  received  as  kindly  as  they  were  intended.  But  whatever  may  be  the 
result  of  saying  the  truth  as  it  respects  some ,  I  have  reason  to  believe, 
that  the  great  body  of  praying  people,  will  receive  and  be  benefited  by 
what  I  have  said. 


k 

IV  PREFACE.  \|  ¥  f'  1 

What  I  have  said  upon  the  subject  of  prayer,  will  not,  I  am  well  aware, 
be  understood  and  received  by  a  certain  portion  of  the  church,  and  all  I 
can  say  is,  “  He  that  hath  an  ear  to  hear ,  let  him  hear” 

I  had  not  the  most  distant  idea  until  recently,  that  these  Lectures,  in 
this,  or  any  other  form,  would  ever  grow  into  a  book :  but  the  urgent 
call  for  their  publication,  in  a  volume,  and  the  fact  that  I  have  had  re¬ 
peated  assurances  that  the  reading  of  them  in  the  Evangelist,  has  been 
and  blessed,  to  the  quickening  of  individuals  and  churches,  and 
.1  of  many  sinners,  have  led  me  to  consent 

nperfect  form. 

;ded,  in  general,  in  giving  an  outline  of  the 
vered.  His  report,  however,  would,  in  g!en- 
full  skeleton  of  what  was  said  on  the  subject, 
he  Reporter,  I  would  say,  that  on  reading  his 
jig h  there  were  ome  mistakes  and  misappre- 
tirprisM  that,  without  stenography,  he  could 
;ly  report  my  meaning. 

‘or  literary  merit,  they  have  none nor  do  they  lay  claim  to  any. 
no  part  of  my  design  to  deliver  elegant  Lectures.  They  were  my 
miliar  Friday  evening  discourses  ;  and  my  great,  and  I  may  add 
y  object,  was  to  have  them  understood  and  felt, 
erecting  the  Lectures  for  a  volume,  I  have  not  had  time,  nor 
bought  advisable  to  remodel  them,  and  change  the  style  in  which 
td/beta,  reported.  I  have,  in  some  few  instances,  changed  the 
Logy,  when  a  thought  had  been  very  awkwardly  expressed,  or 
re  true  idea  had  not  been  gi  ven.  But  I  have,  in  nearly  every  in¬ 
left  the  sentences  as  they  were  reported,  when  the  thought  was 
\ously  expressed,  although  the  style  might  have  been  improved 
adation.  They  were  the  editor’s  reports,  and  as  such  they  must 
Ire  the  public  ;  with  such  little  additions  and  alterations,  as  I  have 
e  to  make.  Could  I  have  written  them  out  in  full,  I  doubt  not 
j  might  have  been  more  acceptable  to  many  readers.  But  this 
possible,  and  the  only  alternative  was,  to  let  the  public  have  them 
are,  or  refuse  to  let  them  go  out  in  the  form  of  a  volume  at  all. 
fry  they  are  not  better  Lectures,  and  in  a  more  attracting  form  ; 
ave  done  what  I  could  under  the  circumstances;  and,  as  it  is 
|l  of  many  whom  I  love,  and  delight  to  please  and  honour,  to  have 
(though  in  this  imperfect  form,  they  must  have  them. 

V  C.  G.  FINNEY. 

I  J 


advertisement  by  the  reporter. 

I 

Ur  *  ,  ‘ 

I  .  '  '  "  '  -V  ' 

TnE  work  of  reporting  these  Lectures  was  undertaken  for  the  purpose 
of  increasing  the  interest  and  usefulness  of  the  New-York  Evangelist. 
The  Reporter  is  wholly  unacquainted  with  short  hand,  and  has,  therefore, 
only  aimed  to  give  a  sketch  of  the  leading  thoughts  of  the  Discourse.  It 
is  hardly  necessary  to  mention,  that  Mr.  Finney  never  writes  his  ser¬ 
mons  ;  but  guides  his  course  of  argument  by  a  skeleton,  or  brief,  care¬ 
fully  prepared,  and  so  compact,  that  it  can  be  written  on  one  side  of  a 
card,  about  half  as  large  as  one  of  these  printed  pages.  His  manner  is 
direct,  and  his  language  colloquial  and  Saxon,  and  his  illustrations  are 

I  '  ^4** 

drawn  from  the  commonest  incidents  and  maxims  of  life.  The  Reporter 
has  aimed  to  preserve,  as  much  as  he  could,  the  style  of  the  speaker,  and 
is  thought  to  have  been  in  some  degree  successful.  If,  in  any  cases,  by 

j  letting  his  language  run  in  a  colloquial  strain,  he  has  made  the  copy  more 
simple  and  homely  than  the  original,  he  hopes  to  be  pardoned  easily  for 
a  fault  by  no  means  prevalent. 

S  If  any  one  should  attempt  to  criticise  the  style  of  these  Reports,  he  will 
assuredly  lose  his  labour;  for  the  only  ambition  of  the  Reporter  has 
been,  to  make  such  a  use  of  language  as  should  fully  convey  the  meaning, 
and  fairly  exhibit  the  manner  of  the  Lecturer.  When  words  have  done 
this,  they  have  done  their  great  work.  The  notes  were  taken  with  a 
pencil,  and  transcribed  ir_  great  haste,  and  sent  to  the  printer  without  re* 
vision.  In  preparing  them  for  republication,  in  this  form,  Mr.  Finney 
has  reviewed  them,  with  reference  only  to  this  point — the  correct  ex¬ 
pression  of  the  sentiment.  The  style  of  an  oif-hand  sketch  has  been  pre¬ 
served,  partly  of  choice,  and  partly  from  necessity.  There  was  no  time 
to  remodel  the  work,  and  the  public  voice  seemed  to  be,  that  it  was  more 


yj  ADVERTISEMENT  BY  THE  RBPORTER. 

attractive,  and  more  useful,  in  its  present  condensed  form.  Mr.  Finney 
has  therefore  done  little  more  than  to  amend  where  the  Reporter  misap¬ 
prehended  the  meaning,  or  did  not  express  it  with  sufficient  distinctness. 
He  has  enlarged  in  a  few  places  where  the  illustrations,  as  given  by  the 
Reporter,  seemed  to  be  incomplete. 

My  labour  with  these  Sketches  is  now  done ;  and  its  results  are  sent 
forth  in  this  permanent  form,  with  the  prayer,  that  God  would  employ 
the  book,  as  he  has  already  done  the  newspaper  edition,  to  rouse,  and 
teach,  and  strengthen  hi3  people,  and  to  guide,  unite,  and  encourage 
zealous  Christians  of  all  classes,  in  the  great  duty  of  saving  sinners. 

J.  L. 

New- York,  April,  1825. 


CONTENTS. 


- — — — — — —  1  — 

LECTURE  I. 

Page. 

What  a  Revival  of  Religion  is.. . ... . . . . . 9 

LECTURE  II. 

When  a  Revival  is  to  be  expected . 21 

LECTURE  III. 

EIow  to  Promote  a  Revival . 33 

LECTURE  IV. 

Prevailing  Prayer . 45 

LECTURE  V. 

The  Prayer  of  Faith . 64 

LECTURE  VI. 

Spirit  of  Prayer . 80 

LECTURE  VII. 

Be  Filled  with  the  Spirit . 97 

LECTURE  VIII. 

Meetings  for  Prayer . 114 

LECTURE  IX. 

Means  to  be  Used  with  Sinners . . . 129 

LECTURE  X. 

i  To  win  Souls  requires  Wisdom . 144 

LECTURE  XI. 

A.  wise  Minister  will  be  Successful . . . 161 

LECTURE  XII. 

How  to  Preach  the  Gospel . 180 


I 


7111 


CONTENTS. 


LECTURE  XIII.  Page. 

How  Churches  can  Help  Ministers . 207 

LECTURE  XIV. 

Measures  to  Promote  Revivals . 232 

* 

LECTURE  XV. 

Hinderances  to  Revivals . 256 

LECTURE  XVI. 

Necessity  and  Effect  of  Union . 285 

LECTURE  XVII. 

False  Comforts  for  Sinners . 307 

LECTURE  XVIII. 

Directions  to  Sinners . 334 

LECTURE  XIX. 

Instructions  to  Converts . 353 

LECTURE  XX. 

Instruction  of  Young  Converts . 380 

LECTURE  XXI. 

Backsliders . .  js». . 400 


LECTURE  XXII. 


Growth  in  Grace 


415 


LECTURES. 


LECTURE  I 

WHAT  A  REVIVAL  OF  RELIGION  IS. 

Text. — O  Lord,  revive  thy  work  in  the  midst  of  the  years,  in  the  midst  of 
the  years  make  known;  in  wrath  remember  mercy. — Hab.  lii.  2. 

It  is  supposed  that  the  prophet  Habakkuk  was  contemporary 
with  Jeremiah,  and  that  this  prophecy  was  uttered  in  anticipa¬ 
tion  of  the  Babylonish  captivity.  Looking  at  the  judgments 
which  were  speedily  to  come  upon  his  nation,  the  soul  of  the 
prophet  was  wrought  up  to  an  agony,  and  he  cries  out  in  his  dis¬ 
tress,  “  O  Lord,  revive  thy  work.”  As  if  he  had  said,  “  O  Lord, 
grant  that  thy  judgments  may  not  make  Israel  desolate.  In  the 
midst  of  these  awful  years,  let  the  judgments  of  God  be  made 
the  means  of  reviving  religion  among  us.  In  wrath  remember 
mercy.” 

Religion  is  the  work  of  man.  It  is  something  for  man  to 
do.  It  consists  in  obeying  God.  It  is  man’s  duty.  It  is  true, 
God  induces  him  to  do  it.  He  influences  him  by  his  Spirit, 
because  of  his  great  wickedness  and  reluctance  to  obey.  If 
it  were  not  necessary  for  God  to  influence  men — if  men  were 
disposed  to  obey  God,  there  would  be  no  occasion  to  pray,  “  O 
Lord,  revive  thy  work.”  The  ground  of  necessity  for  such  a 
prayer  is,  that  men  are  wholly  indisposed  to  obey;  and  unless 
God  interpose  the  influence  of  his  Spirit,  not  a  man  on  earth 
will  ever  obey  the  commands  of  God. 

A  “Revival  of  Religion”  presupposes  a  declension.  Almost 
all  the  religion  in  the  world  has  been  produced  by  revivals. 
God  has  found  it  necessary  to  take  advantage  of  the  excita¬ 
bility  there  is  in  mankind,  to  produce  powerful  excitements 
among  them,  before  he  can  lead  them  to  obey.  Men  are  so 
sluggish,  there  are  so  many  things  to  lead  their  minds  off  from 
religion,  and  to  oppose  the  influence  of  the  gospel,  that  it  is 
necessary  to  raise  an  excitement  among  them,  till  the  tide  rises 
so  high  as  to  sweep  away  the  opposing  obstacles.  They  must 


10 


WHAT  A  REVIVAL  OF  RELIGION  IS. 


be  so  excited  that  they  will  break  over  these  counteracting 
influences,  before  they  will  obey  God. 

Look  back  at  the  history  of  the  Jews,  and  you  will  see  that 
God  used  to  maintain  religion  among  them  by  special  occasions, 
when  there  would  be  a  great  excitement,  and  people  would 
turn  to  the  Lord.  And  after  they  had  been  thus  revived,  it 
would  be  but  a  short  time  before  there  would  be  so  many  coun¬ 
teracting  influences  brought  to  bear  upon  them,  that  religion 
would  decline,  and  keep  on  declining,  till  God  could  have  time — 
so  to  speak — to  shape  the  course  of  events  so  as  to  produce 
another  excitement,  and  then  pour  out  his  Spirit  again  to 
convert  sinners.  Then  the  counteracting  causes  would  again 
operate,  and  religion  would  decline,  and  the  nation  would  be 
swept  away  in  the  vortex  of  luxury,  idolatry,  and  pride. 

There  is  so  little  principle  in  the  church,  so  little  firmness 
and  stability  of  purpose,  that  unless  they  are  greatly  excited, 
they  will  not  obey  God.  They  have  so  little  knowledge,  and 
their  principles  are  so  weak,  that  unless  they  are  excited,  they 
will  go  back  from  the  path  of  duty,  and  do  nothing  to  promote 
the  glory  of  God.  The  state  of  the  world  is  still  such,  and 
probably  will  be  till  the  millenium  is  fully  come,  that  religion 
must  be  mainly  promoted  by  these  excitements.  How  long  and 
how  often  has  the  experiment  been  tried,  to  bring  the  church  to 
act  steadily  for  God,  without  these  periodical  excitements 
Many  good  men  have  supposed,  and  still  suppose,  that  the  best 
way  to  promote  religion,  is  to  go  along  uniformly ,  and  gather 
in  the  ungodly  gradually,  and  without  excitement.  But  how¬ 
ever  such  reasoning  may  appear  in  the  abstract,  facts  demon¬ 
strate  its  futility.  If  the  church  were  far  enough  advanced  in 
knowledge,  and  had  stability  of  principle  enough  to  keep  awake , 
such  a  course  would  do  ;  but  the  church  is  so  little  enlightened, 
and  there  are  so  many  counteracting  causes,  that  the  church 
will  not  go  steadily  to  work  without  a  special  excitement.  As 
the  millenium  advances,  it  is  probable  that  these  periodical 
excitements  will  be  unknown.  Then  the  church  will  be 
enlightened,  and  the  counteracting  causes  removed,  and  the 
entire  church  will  be  in  a  state  of  habitual  and  steady  obedience 
to  God.  The  entire  church  will  stand  and  take  the  infant 
mind,  and  cultivate  it  for  God.  Children  will  be  trained  up 
in  the  way  they  should  go,  and  there  will  be  no  such  torrents  of 
worldliness,  and  fashion,  and  covetousness,  to  bear  away  the 
piety  of  the  church,  as  soon  as  the  excitement  of  a  revival  is 
withdrawn. 

It  is  very  desirable  it  should  be  so.  It  is  very  desirable  that 


WHAT  A  REVIVAL  OF  RELIGION  IS. 


11 


ie  church  should  go  on  steadily  in  a  course  of  obedience 
dthout  these  excitements.  Such  excitements  are  liable  to 
ijure  the  health.  (Our  nervous  system  is  so  strung  that  any 
owerful  excitement,  if  long  continued,  injures  our  health  and 
nfits  us  for  duty.  '  If  religion  is  ever  to  have  a  pervading 
lfluence  in  the  world,  it  can’t  be  so ;  this  spasmodic  religion 
lust  be  done  away.  Then  it  will  be  uncalled  for.  Christians 
■  dll  not  sleep  the  greater  part  of  the  time,  and  once  in  a  while 
!  rake  up,  and  rub  their  eyes,  and  bluster  about,  and  vociferate, 
little  while,  and  then  go  to  sleep  again.  Then  there  will  be  no 
eed  that  ministers  should  wear  themselves  out,  and  kill  them- 
ilves,  by  their  efforts  to  roll  back  the  flood  of  worldly  influence 
iat  sets  in  upon  the  church.  But  as  yet  the  state  of  the 
Christian  world  is  such,  that  to  expect  to  promote  religion  with- 
it  excitements  is  unphilosophical  and  absurd.  The  great 
olitical,  and  other  worldly  excitements  that  agitate  Christen- 
im,  are  all  unfriendly  to  religion,  and  divert  the  mind  from 
te  interests  of  tke.^oul.  ^NowjJiese  excitements  can  only  be 
^interacted  by  religious  excitements.  And'unuTTFereTs  re- 
gious  principle  in  the  world  to  put  down  irreligious  excite- 
lents,  it  is  in  vain  to  try  to  promote  religion,  except  by  coun- 
iracting  excitements.  ■.Jfliis  is  true.in  philosophy,  and  it  is  a 
istorical  fact. 

It  is  altogether  improbable  that  religion  will  ever  make 
rogress  among  heathen  nations  except  through  the  influence 
'  revivals.  The  attempt  is  now  making  to  do  it  by  education, 
id  other  cautious  and  gradual  improvements.  But  so  long  as 
e  laws  of  mind  remain  what  they  are,  it  cannot  be  done  in 
is  way.  There  must  be  excitement  sufficient  to  wake  up  the 
irmant  moral  powers,  and  roll  back  the  tide  of  degradation 
id  sin.  And  precisely  so  far  as  our  own  land  approximates 
heathenism,  it  is  impossible  for  God  or  man  to  promote  reli¬ 
on  in  such  a  state  of  things  but  by  powerful  excitements. — 
his  is  evident  from  the  fact  that  this  has  always  been  the  way 
!  which  God  has  done  it.  God  does  not  create  these  excite- 
ents,  and  choose  this  method  to  promote  religion  for  nothing 
■  without  reason.  Where  mankind  are  so  reluctant  to  obey 
od,  they  will  not  act  until  they  are  excited.  For  instance, 
>w  many  there  are  who  know  that  they  ought  to  be  religious, 
it  they  are  afraid  if  they  become  pious  they  shall  be  laughed 
by  their  companions.  Many  are  wedded  to  idols,  others  are 
I  ’ocrastinating  repentance,  until  they  are  settled  in  life,  or  until 
|  iey  have  secured  some  favorite  worldly  interest.  Such  persons 
2ver  will  give  up  their  false  shame,  or  relinquish  their  ambi- 


12 


WHAT  A  REVIVAL  OF  RELIGION  IS. 


tious  schemes,  till  they  are  so  excited  that  they  cannot  contain 
themselves  any  longer. 

These  remarks  are  designed  only  as  an  introduction  to  the 
discourse.  I  shall  now  proceed  with  the  main  design,  to  show, 

1.  What  a  revival  of  religion  is  not; 

II.  What  it  is  ;  and, 

III.  The  agencies  employed  in  promoting  it. 

I.  A  REVIVAL  OF  RELIGION  IS  NOT  A  MIRACLE. 

",  A  miracle  has  been  generally  defined  to  he,  a  Divine  in¬ 
terference,  setting  aside  or  suspending  the  laws  of  nature.  It 
is  not  a  miracle,  in  this  sense.  All  the  laws  of  matter  and 
mind  remain  in  force.  They  are  neither  suspended  nor  set 
aside  in  a  revival. 

2.  It  is  not  a  miracle  according  to  another  definition  of  the 
term  miracle — something  above  the  'powers  of  nature.  There 
is  nothing  in  religion  beyond  the  ordinary  powers  of  nature. 
It  co»sists_  ejotixely  hi  t?i e  jt ight-  ~e xe/r crc* c.  of  The  pnwars  of  na¬ 
ture.  If  is  just  that,  and  nothing  else.  When  mankind  be¬ 
come  religious,  they  are  not  enabled  to  put  forth  exertions 
which  they  were  unable  before  to  put  forth.  They  only  exert 
the  powers  they  had  before-in  a.  diiTercnt-way,  and  use  them 
for  the  glory  of  God. 

3.  It  is  not  a  miracle,  or  dependent  on  a  miracle,  in  any 
sense.  It  is- -a  purely  philosophical  result  of  the  right  use  of 
the  constituted  means — as  much  so  as  any  other  effect  produced 
by  the  application  of  means.  There  may  be  a  miracle  among 
its  antecedent  causes,  or  there  may  not.  The  apostles  employ¬ 
ed  miracles,  simply  as  a  means  by  which  they  arrested  atten¬ 
tion  to  their  message,  and  established  its  Divine  authority. 
But  the  miracle  was  not  the  revival.  The  miracle  was  one 
thing;  the  revival  that  followed  it  was  quite  another  thing. 
The  revivals  in  the  apostles’  days  were  connected  with  mira¬ 
cles,  but  they  were  not  miracles. 

I  said  that  a  revival  is  the  result  of  the  right  use  of  the  ap¬ 
propriate  means.  The  means  which  God  has  enjoined  for  the 
production  of  a  revival,  doubtless  have  a  natural  tendency  to 
produce  a  revival.  Otherwise  God  would  not  have  enjoined 
them.  But  means  will  not  produce  a  revival,  we  all  know, 
without  the  blessing  of  God.  No  more  will  grain,  when  it  is 
sowed,  produce  a  crop  without  the  blessing  of  God.  It  is  im¬ 
possible  for  us  to  say  that  there  is  not  as  direct  an  influence  or 
agency  from  God,  to  produce  a  crop  of  grain,  as  there  is  to  pro¬ 
duce  a  revival.  What  are  the  laws  of  nature  according  to 


WHAT  A  REVIVAL  OF  RELIGION  IS.  13 

rhich,  it  is  supposed,  that  grain  yields  a  crop  ?  They  are 
othing  but  the  constituted  manner  of  the  operations  of  God. 
i  the  Bible,  the  word  of  God  is  compared  to  grain,  and 
reaching  is  compared  to  sowing  seed,  and  the  results  to  the 
wringing  up  and  growth  of  the  crop.  And  the  result  is  just 
?  philosophical  in  the  one  case,  as  in  the  other,  and  is  as 
itu rally  connected  with  the  cause. 

I  wish  this  idea  to  be  impressed  on  all  your  minds,  for  there  has 
>ng  been  an  idea  prevalent  that  promoting  religion  has  some- 
ling  very  peculiar  in  it,  not  to  be  judged  of  by  the  ordinary  rules 
’  cause  and  effect ;  in  short,  that  there  is  no  connection  of  the 
eans  with  the  result,  and  no  tendency  in  the  means  to  produce 
ie  effect.  No  doctrine  is  more  dangerous  than  this  to  the  pros 
irity  of  the  church,  and  nothing  more  absurd. 

Suppose  a  man  were  to  go  and  preach  this  doctrine  among 
rmers,  about  their  sowing  grain.  Let  him  tell  them  that  God 
a  sovereign,  and  will  give  them  a  crop  only  when  it  pleases 
im,  and  that  for  them  to  plow  and  plant  and  labor  as  if  they 
I  tpected  to  raise  a  crop  is  very  wrong,  and  taking  the  work  out 
the  hands  of  God,  that  it  interferes  with  his  sovereignty,  and 
going  on  in  their  own  strength  ;  and  that  there  is  no  connec- 
on  between  the  means  and  theresult  oir  which  they  can  depend, 
nd  now,  suppose  the  farmers  should  believe  such  doctrine, 
j  /hy,  they  would  starve  the  world  to  death. 

Just  such  results  will  follow  from  the  church’s  being  pursuaded 
at  promoting  religion  is  somehow  so  mysteriously  a  subject 
Divine  sovereignty,  that  there  is  no  natural  connection  be- 
i  veen  the  means  and  the  end.  What  art  the  results?  Why 
eneration  after  generation  have  gone  down  to  hell.  No  doubt 
ore  than  five  thousand  millions  have  gone  down  to  hell,  while 
ie  church  has  been  dreaming,  and  waiting  for  God  to  save 
lem  without  the  use  of  means.  It  has  been  the  devil’s  most 
iccessful  means  of  destroying  souls.  The  connection  is  as 
ear  in  religion  as  it  is  when  the  farmer  sows  his  grain. 

There  is  one  fact  under  the  government  of  God,  worthy  of 
S  liversal  notice,  and  of  everlasting  remembrance;  which  is, 
at  the  most  useful  and  important  things  are  most  easily  and 
jrtainly  obtained  by  the  use  of  the  appropriate  means.  This  is 
udently  a  principle  in  the  Divine  administration.  Hence,  all 
ie  necessaries  of  life  are  obtained  with  great  certainty  by  the 
se  of  the  simplest  means.  The  luxuries  are  more  difficult  to 
utain ;  the  means  to  procure  them  are  more  intricate  and  less 
jrtain  in  their  results ;  while  things  absolutely  hurtful  and 
fisonous,  such  as  alcohol  and  the  like,  are  often  obtained  only 

2 


14  WHAT  A  REVIVAL  OF  RELIGION  IS. 

\ 

by  torturing  nature,  and  making  use  of  a  kind  of  infernal  sor¬ 
cery  to  procure  the  death-dealing  abomination.  1  his  princi¬ 
ple  holds  true  in  moral  government,  and  as  spiritual  blessings 
are  of  surpassing  importance,  we  should  expect  their  attainment 
to  be  connected  with  great  certainty  with  the  use  of  the  appro¬ 
priate  means  ;  and  such  we  find  to  be  the  fact;  and  I  fully  believe 
that  could  facts  be  known,  it  would  be  found  that  when  the  ap¬ 
pointed  means  have  been  rightly  used,  spiritual  blessings  have 
been  obtained  with  greater  uniformity  than  temporal  ones. 

II.  1  AM  TO  SHOW  WHAT  A  REVIVAL  IS. 

It  presupposes  that  the  church  is  sunk  down  in  a  backslidden 
state,  and  a  revival  consists  in  the  return  of  the  church  from  her 
backslidings,  and  in  the  conversion  of  sinners. 

1.  A  revival  always  includes  conviction  of  sin  on  the  part  of 
the  church.  Backslidden  professors  cannot  wake  up  and  begin 
right  away  in  the  service  of  God,  without,  deep  searchings  of 
heart.  The  fountains  of  sin  need  to  be  broken  up.  In  a  true 
revival,  Christians  are  always  brought  under  such  convictions; 
they  see  their  sins  in  such  a  light,  that  often  they  find  it  impossi¬ 
ble  to  maintain  a  hope  of  their  acceptance  with  God.  It  does  not  al¬ 
ways  go  to  that  extent ;  but  there  are  always,  in  a  genuine  revival, 
deep  convictions  of  sin,  and  often  cases  of  abandoning  all  hope. 

2.  Backslidden  Christians  will  be  brought  to  repentance.  A 
revival  is  nothing  else  than  a  new  beginning  of  obedience  to 
God.  Just  as  in  the  case  of  a  converted  sinner,  the  first  step  is 
a  deep  repentance,  a  breaking  down  of  heart,  a  getting  down 
into  the  dust  before  God,  with  deep  humility,  and  forsaking  of  sin. 

3.  Christians  will  have  their  faith  renewed.  While  they  are 
in  their  backslidden  state  they  are  blind  to  the  state  of  sinners. 
Their  hearts  are  as  hard  as  marble.  The  truths  of  the  Bible 
only  appear  like  a  dream.  They  admit  it  to  be  all  true  ;  their 
conscience  and  their  judgment  assent  to  it;  but  their  faith  does 
not  see  it  standing  out  in  bold  relief,  in  all  the  burning  realities 
of  eternity.  But  when  they  enter  into  a  revival,  they  no  longer 
see  men  as  trees  walking,  but  they  see  things  in  that  strong 
light  which  will  renew  the  love  of  "God  in  their  hearts.  This 
will  lead  them  to  labor  zealously  to  bring  others  to  him.  They 
will  feel  grieved  that  others  do  not  love  God,  when  they  love 
him  so  much.  And  they  will  set  themselves  feelingly  to  persuade 
their  neighbors  to  give  him  their  hearts.  So  their  love  to 
men  will  be  renewed.  They  will  be  filled  with  a  tender  and 
burning  love  for  souls.  They  will  have  a  longing  desire  for 
the  salvation  of  the  whole  world.  They  will  be  in  an  agony  for 


WHAT  A  REVIVAL  OF  RELIGION  16. 


15 


idividuals  whom  they  want  to  have  saved ;  their  friends,  re- 
itions,  enemies.  They  will  not  only  he  urging  them  to  give 
leir  hearts  to  God,  but  they  will  carry  them  to  God  in  the 
rms  of  faith,  and  with  strong  crying  and  tears  beseech  God  to 
ave  mercy  on  them,  and  save  their  souls  from  endless  burnings. 

4.  A  revival  breaks  the  power  of  the  world  and  of  sin  over 
:  Christians.  It  brings  them  to  such  vantage  ground  that  they 

et  a  fresh  impulse  towards  heaven.  They  have  a  new  fore- 
iste  of  heaven,  and  new  desires  after  union  to  God  ;  and  the 
harm  of  the  world  is  broken,  and  the  power  of  sin  overcome. 

5.  When  the  churches  are  thus  awakened  and  reformed,  the 
efo rmation  and  salvation  of  sinners  will  follow,  going  through 
le  same  stages  of  conviction,  repentance,  and  reformation. 
Pheir  hearts  will  be  broken  down  and  changed.  Very  often 
he  most  abandoned  profligates  are  among  the  subjects.  Har¬ 
lots,  and  drunkards,  and  infidels,  and  all  sorts  of  abandoned 

haracters,  are  awakened  and  converted.  The  worst  part  of 
luman  society  are  softened,  and  reclaimed,  and  made  to  appear 
s  lovely  specimens  of  the  beauty  of  holiness. 

II.  I  AM  TO  CONSIDER  THE  AGENCIES  EMPLOYED  IN  CARRY¬ 
ING  FORWARD  A  REVIVAL  OF  RELIGION. 

Ordinarily,  there  are  three  agents  employed  in  the  work  of 
Conversion,  and  one  instrument.  The  agents  are  God, — some 
>erson  who  brings  the  truth  to  bear  on  the  mind, — and  the  sin- 
I'  ier  himself.  The  instrument  is  the  truth.  There  are  always 
wo  agents,  God  and  the  sinner,  employed  and  active  in  every 
base  of  genuine  conversion. 

1.  The  agency  of  God  is  two-fold;  by  his  Providence  and 
py  his  Spirit. 

(1.)  By  his  providential  government,  he  so  arranges  events 
is  to  bring  the  sinner’s  mind  and  the  truth  in  contact.  He 
brings  the  sinner  where  the  truth  reaches  his  ears  or  his  eyes, 
ft  is° often  interesting  to  trace  the  manner  in  which  God  ar¬ 
ranges  events  so  as  to  bring  this  about,  and  how  he  sometimes 
makes  every  thing  seem  to  favor  a  revival.  The  state  of  the 
weather,  and  of  the  public  health,  and  other  circumstances  con¬ 
cur  to  make  every  thing  just  right  to  favor  the  application  of 
truth  with  the  greatest  possible  efficacy.  How  he  sometimes 
sends  a  minister  along,  just  at  the  time  he  is  wanted  !  How 
he  brings  out  a  particular  truth,  just  at  the  particular  time  when 
the  individual  it  is  fitted  to  reach  is  in  the  way  To  hear! 

(2.)  God’s  special  agency  by  his  Holy  Spirit.  Having  di¬ 
rect  access  to  the  mind,  and  knowing  infinitely  well  the  whole 


16 


WHAT  A  REVIVAL  OF  RELIGION  IS. 


history  and  state  of  each  individual  sinner,  he  employs  that 
truth  which  is  best  adapted  to  his  particular  case,  and  then  sets 
it  home  with  Divine  power.  He  gives  it  such  vividness,  strength, 
and  power,  that  the  sinner  quails,  and  throws  down  his  wea¬ 
pons  of  rebellion,  and  turns  to  the  Lord.  Under  his  influence, 
the  truth  burns  and  cuts  its  way  like  fire.  He  makes  the  truth 
stand  out  in  such  aspects,  that  it  crushes  the  proudest  man  down 
with  the  weight  of  a  mountain.  If  men  were  disposed,  to  obey 
God,  the  truth  is  given  with  sufficient  clearness  in  the  Bible ; 
and  from  preaching  they  could  learn  all  that  is  necessary  for 
them  to  know.  But  because  they  are  wholly  disinclined  to 
obey  it,  God  clears  it  up  before  their  minds,  and  pours  in  a 
blaze  of  convincing  light  upon  their  souls,  which  they  cannot 
withstand,  and  they  yield  to  it,  and  obey  God,  and  are  saved. 

2.  The  agency  of  men  is  commonly  employed.  Men  are 
not  mere  instruments  in  the  hands  of  God.  Truth  is  the  in¬ 
strument.  The  preacher  is  a  moral  agent  in  the  work ;  he 
acts ;  he  is  not  a  mere  passive  instrument ;  he  is  voluntary  in 
promoting  the  conversion  of  sinners. 

3.  The  agency  of  the  sinner  himself.  The  conversion  of  a 
sinner  consists  in  his  obeying  the  truth.  It  is  therefore  impos¬ 
sible  it  should  take  place  without  his  agency,  for  it  consists  in 
his  acting  right.  He  is  influenced  to  this  by  the  agency  of 
God,  and  by  the  agency  of  men.  Men  act  on  their  fellow-men, 
not  only  by  language,  but  by  their  looks,  their  tears,  their  daily 
deportment,  See  that  impenitent  man  there,  who  has  a  pious 
wife.  Her  very  looks,  her  tenderness,  her  solemn,  compassion¬ 
ate  dignity,  softened  and  moulded  into  the  image  of  Christ,  are  a 
sermon  to  him  all  the  time.  He  has  to  turn  his  mind  away, 
because  it  is  such  a  reproach  to  him.  He  feels  a  sermon  ring¬ 
ing  in  his  ears  all  day  long. 

Mankind  are  accustomed  to  read  the  countenances  of  their 
neighbors.  Sinners  often  read  the  state  of  a  Christian’s  mind 
in  his  eyes.  If  his  eyes  are  full  of  levity,  or  worldly  anxiety 
and  contrivance,  sinners  read  it.  If  they  are  full  of  the  Spirit 
of  God,  sinners  read  it ;  and  they  are  often  led  to  conviction  by 
barely  seeing  the  countenance  of  Christians. 

An  individual  once  went  into  a  manufactory  to  see  the  ma¬ 
chinery.  His  mind  was  solemn,  as  he  had  been  where  there 
was  a  revival.  The  people  who  labored  there  all  knew  him 
by  sight,  and  knew  who  he  was.  A  young  lady  who  was  at 
work  saw  him,  and  whispered  some  foolish  remark  to  her  com¬ 
panion,  and  laughed.  The  person  stopped  and  looked  at  her 
with  a  feeling  of  grief.  She  stopped,  her  thread  broke,  and  she 


WHAT  A  REVIVAL  OF  RELIGION  IB.  1? 

vas  so  much  agitated  she  could  not  join  it.  She  looked  out  at 
he  window  to  compose  herself,  and  then  tried  again ;  again 
nd  again  she  strove  to  recover  her  self-command.  At  length 
he  sat  down,  overcome  with  her  feelings.  The  person  then 
pproached  and  spoke  with  her;  she  soon  manifested  a  deep 
ense  of  sin.  The  feeling  spread  through  the  establishment 
ike  fire,  and  in  a  few  hours  almost  every  person  employed 
here  was  under  conviction,  so  much  so,  that  the  owners,  though 
vorldly  men,  were  astounded,  and  requested  to  have  the  works 
top  and  have  a  prayer  meeting ;  for  they  said  it  was  a  great  deal 
nore  important  to  have  these  people  converted  than  to  have  the 
vorks  go  on.  And  in  a  few  days,  the  owners  and  nearly  every 
)erson  employed  in  the  establishment  were  hopefully  converted. 
The  eye  of  this  individual,  his  solemn  countenance,  his  compas¬ 
sionate  feeling,  rebuked  the  levity  of  the  young  woman,  and 
nought  her  under  conviction  of  sin  :  and  this  whole  revival  fol- 
owed,  probably  in  a  great  measure,  from  so  small  an  incident. 

If  Christians  have  deep  feeling  on  the  subject  of  religion 
hemselves,  they  will  produce  deep  feeling  wherever  they  go. 
4nd  if  they  are  cold,  or  light  and  trifling,  they  inevitably  de¬ 
stroy  all  deep  feeling,  even  in  awakened  sinners. 

I  knew  a  case,  once,  of  an  individual  who  was  very  anxious, 
out  one  day  I  was  grieved  to  find  that  her  convictions  seemed 
o  be  all  gone.  I  asked  her  what  she  had  been  doing.  She 
old  me  she  had  been  spending  the  afternoon  at  such  a  place, 
unong  some  professors  of  religion,  not  thinking  that  it  would 
lissipate  her  convictions  to  spend  an  afternoon  with  professors 
A  religion.  But  they  were  trifling  and  vain,  and  thus  her  con¬ 
victions  were  lost.  And  no  doubt  those  professors  of  leligion, 
by  their  folly,  destroyed  a  soul,  for  her  convictions  did  not 
return. 

The  church  is  required  to  use  the  means  for  the  conversion 
of  sinners.  Sinners  cannot  properly  be  said  to  use  the  means 
for  their  own  conversion.  The  church  uses  the  means.  What 
sinners  do  is  to  submit  to  the  truth,  or  to  resist  it.  It  is.  a  mis- 
j  take  of  sinners,  to  think  they  are  using  means  for  their  own 
i  conversion.  The  whole  drift  of  a  revival,  and  every  thing 
about  it,  is  designed  to  present  the  truth  to  your  mind,  for  your 
obedience  or  resistance. 

REMARKS. 

1.  Revivals  were  formerly  regarded  as  miracles.  And  it 
has  been  so  by  some  even  in  our  day.  And  others  have  ideas 
on  the  subject  so  loose  and  unsatisfactory,  that  if  they  would 

2* 


18 


WHAT  A  REVIVAL  OF  RELIGION  IS. 


only  think ,  they  would  see  their  absurdity.  For  a  long  time, 
it  was  supposed  by  the  church,  that  a  revival  was  a  miracle,  an 
interposition  of  Divine  power  which  they  had  nothing  to  do 
with,  and  which  they  had  no  more  agency  in  producing,  than 
they  had  in  producing  thunder,  or  a  storm  of  hail,  or  an  earth¬ 
quake.  It  is  only  within  a  few  years  that  ministers  generally 
have  supposed  revivals  were  to  be  'promoted ,  by  the  use  of 
means  designed  and  adapted  specially  to  that  object.  Even  in 
New  England,  it  has  been  supposed  that  revivals  came  just  as 
showers  do,  sometimes  in  one  town,  and  sometimes  in  another, 
and  that  ministers  and  churches  could  do  nothing  more  to  pro¬ 
duce  them,  than  they  could  to  make  showers  of  rain  come  on 
their  own  town,  when  they  are  falling  on  a  neighboring  town. 

It  used  to  be  supposed  that  a  revival  would  come  about 
once  in  fifteen  years,  and  all  would  be  converted  that  God  in¬ 
tended  to  save,  and  then  they  must  wait  until  another  crop  came 
forward  on  the  stage  of  life.  Finally,  the  time  got  shortened 
down  to  five  years,  and  they  supposed  there  might  be  a  revival 
about  as  often  as  that. 

I  have  heard  a  fact  in  relation  to  one  of  these  pastors,  who 
supposed  revivals  might  come  about  once  in  five  years.  There 
had  been  a  revival  in  his  congregation.  The  next  year,  there 
was  a  revival  in  a  neighboring  town,  and  he  went  there  to 
preach,  and  staid  several  days,  till  he  got  his  soul  all  engaged 
in  the  work.  He  returned  home  on  Saturday,  and  went  into 
his  study  to  prepare  for  the  Sabbath.  And  his  soul  was  in 
an  agony.  He  thought  how  many  adult  persons  there  were 
in  his  congregation  at  enmity  with  God — so  many  still  uncon¬ 
verted— so  many  persons  die  yearly— such  a  portion  of  them 
unconverted — if  a  revival  does  not  come  under  five  years,  so 
many  adult  heads  of  families  will  be  in  hell.  He  put  down  his 
calculations  on  paper,  and  embodied  them  in  his  sermon  for 
the  next  day,  with  his  heart  bleeding  at  the  dreadful  picture. 
As  I  understood  it,  he  did  not  do  this  with  any  expectation  of  a 
revival,  but  he  felt  deeply,  and  poured  out  his  heart  to  his  peo¬ 
ple.  And  that  sermon  awakened  forty  heads  of  families ,  and 
a  powerful  revival  followed  ;  and  so  his  theory  about  a  revival 
once  in  five  years  was  all  exploded. 

Thus  God  has  overthrown,  generally,  the  theory  that  revi¬ 
vals  are  miracles. 

2.  Mistaken  notions  concerning  the  sovereignty  of  God 
have  greatly  hindered  revivals. 

Many  people  have  supposed  God’s  sovereignty  to  be  some- 
hmg  very  different  from  what  it  is.  They  have  supposed  it  to 


WHAT  A  REVIVAL  OF  RELIGION  IS. 


19 


3  such  an  arbitrary  disposal  of  events,  and  particularly  of  the 
ift  of  his  Spirit,  as  precluded  a  rational  employment  of  means 
>r  promoting  a  revival  of  religion.  But  there  is  no  evidence 
om  the  Bible,  that  God  exercises  any  such  sovereignty  as 
lat.  There  are  no  facts  to  prove  it.  But  everything  goes  to 
low,  that  God  has  connected  means  with  the  end  through  all 
le  departments  of  his  government — in  nature  and  in  grace, 
'here  is  no  natural  event  in  which  his  own  agency  is  not  con- 
i erned.  He  has  not  built  the  creation  like  a  vast  machine, 
lat  will  go  on  alone  without  his  further  care.  He  has  not  re- 
red  from  the  universe,  to  let  it  work  for  itself.  This  is  mere 
heism.  He  exercises  a  universal  superintendence  and  con- 
ol.  And  yet  every  event  in  nature  has  been  brought  about 
y  means.  He  neither  administers  providence  nor  grace  with 
lat  sort  of  sovereignty,  that  dispenses  with  the  use  of  means, 
'here  is  no  more  sovereignty  in  one  than  in  the  other. 

And  yet  some  people  are  terribly  alarmed  at  all  direct  ef- 
>rts  to  promote  a  revival,  and  they  cry  out,  “  You  are  trying 
)  get  up  a  revival  in  your  own  strength.  Take  care,  you  are 
iterfering  with  the  sovereignty  of  God.  Better  keep  along  in 
le  usual  course,  and  let  God  give  a  revival  when  he  thinks 
is  best.  God  is  a  sovereign,  and  it  is  very  wrong  for  you  to 
i  L.tempt  to  get  up  a  revival,  just  because  you  think  a  revival  is 
ieeded.”  This  is  just  such  preaching  as  the  devil  wants, 
md  men  cannot  do  the  devil’s  work  more  effectually,  than  by 
reaching  up  the  sovereignty  of  God,  as  a  reason  why  we 
lould  not  put  forth  efforts  to  produce  a  revival. 

3.  You  see  the  error  of  those  who  are  beginning  to  think 
lat  religion  can  be  better  promoted  in  the  world  without  revi- 
als,  and  who  are  disposed  to  give  up  all  efforts  to  produce  re- 
gious  excitements.  Because  there  are  evils  arising  in  some 
istances  out  of  great  excitements  on  the  subject  of  religion, 
iey  are  of  opinion  that  it  is  best  to  dispense  with  them  alto- 
I  ether.  This  cannot,  and  must  not  be.  True,  there  is  danger 
f  abuses.  In  cases  of  great  religious  as  well  as  all  other  ex- 
itements,  more  or  less  incidental  evils  may  be  expected  of 
i  Durse.  But  this  is  no  reason  why  they  should  be  given  up. 

1  'he  best  things  are  always  liable  to  abuses.  Great  and  mani- 
>ld  evils  have  originated  in  the  providential  and  moral  govern- 
lents  of  God.  But  these  foreseen  perversions  and  evils  were 
ot  considered  a  sufficient  reason  for  giving  them  up.  For  the 
stablishment  of  these  governments  was  on  the  whole  the  best 
rat  could  be  done  for  the  production  of  the  greatest  amount  of 
appiness.  So  in  revivals  of  religion,  it  is  found  by  experience, 


20 


WHAT  A  REVIVAL  OF  Rf^IGION  IS. 


that  in  the  present  state  of  the  world,  religion  cannot  be  promo* 
ted  to  any  considerable  extent  without  them.  The  evils  which 
are  sometimes  complained  of,  when  they  are  real,  are  incidental, 
and  of  small  importance  when  compared  with  the  amount  of 
good  produced  by  revivals.  The  sentiment  should  not  be  ad¬ 
mitted  by  the  church  for  a  moment,  that  revivals  may  be  given 
up.  It  is  fraught  with  all  that  is  dangerous  to  the  interests  of 
Zion,  is  death  to  the  cause  of  missions,  and  brings  in  its  train 
the  damnation  of  the  world. 

Finally — I  have  a  proposal  to  make  to  you  who  are  here 
present.  I  have  net  commenced  this  course  of  Lectures  on  Re¬ 
vivals  to  get  up  a  curious  theory  of  my  own  on  the  subject.  I 
would  not  spend  my  time  and  strength  merely  to  give  you  in¬ 
structions,  to  gratify  your  curiosity,  and  furnish  you  something 
to  talk  about.  I  have  no  idea  of  preaching  about  revivals.  It 
is  not  my  design  to  preach  so  as  to  have  you  able  to  say  at  the 
close,  “We  understand  all  about  revivals  now,”  while  you  do 
nothing.  But  I  wish  to  ask  you  a  question.  What  do  you 
hear  lectures  on  revivals  for?  Do  you  mean  that  whenever 
you  are  convinced  what  your  duty  is  in  promoting  a  revival, 
you  will  go  to  work  and  practise  it? 

Will  you  follow  the  instructions  I  shall  give  you  from  the 
word  of  God,  and  put  them  in  practice  in  your  own  hearts  ?  Will 
you  bring  them  to  bear  upon  your  families,  your  acquaintance, 
neighbors,  and  through  the  city?  Or  will  you  spend  the  win¬ 
ter  in  learning  about  revivals,  and  do  nothing  for  them  ?  I 
want  you,  as  fast  as  you  learn  any  thing  on  the  subject  of  revi¬ 
vals,  to  put  it  in  practice,  and  go  to  work  and  see  if  you  cannot 
promote  a  revival  among  sinners  here.  If  you  will  not  do  this, 
I  wish  you  to  let  me  know  at  the  beginning,  so  that  I  need  not 
waste  my  strength.  You  ought  to  decide  noio  whether  you  will 
do  this  or  not.  You  know  that  we  call  sinners  to  decide  on  the 
spot  whether  they  will  obey  the  gospel.  And  we  have  no  more 
authority  to  let  you  take  time  to  deliberate  whether  you  will 
obey  God,  than  we  have  to  let  sinners  do  so.  We  call  on  you 
to  unite  now  in  a  solemn  pledge  to  God,  that  you  will  do  your 
duty  as  fast  as  you  learn  what  it  is,  and  to  pray  that  He  will 
pour  out  his  Spirit  upon  this  church  and  upon  all  the  city  this 
winter. 


WHEN  A  REVIVAL  TO  RE  EXPECTED. 

jj 

Text. — Wilt  thou  not  revive  us  again ;  that  thy  people  may  rejoice  in  thee'? 
-Psalm  lxxxv.  6. 

This  Psalm  seems  to  have  been  written  soon  after  the  re¬ 
am  of  the  people  of  Israel  from  the  Babylonish  captivity ;  as 
'ou  will  easily  see  from  the  language  at  the  commencement 
f  it.  The  Psalmist  felt  that  God  had  been  very  favorable  to 
^e  people,  and  while  contemplating  the  goodness  of  the  Lord 
1  n  bringing  them  back  from  the  land  where  they  had  been  car¬ 
ded  away  captive,  and  while  looking  at  the  prospects  before 
hem,  he  breaks  out  into  a  prayer  for  a  Revival  of  Religion. 
Wilt  thou  not  revive  us  again,  that  thy  people  may  rejoice  in 
hee  Since  God  in  his  providence  had  re-established  the 
rdinances  of  his  house  among  them,  he  prays  that  there  may 
e  also  a  revival  of  religion,  to  crown  the  work. 

Last  Friday  evening  I  attempted  to  show  what  a  Revival  of 
ieligion  is  not ;  what  a  Revival  is ;  and  the  agencies  to  be 
mployed  in  promoting  it.  The  topics  to  which  I  wish  to  call 
■  our  attention  to-night,  are, 

I.  When  a  Revival  of  Religion  is  needed. 

II.  The  importance  of  a  Revival  when  it  is  needed. 
c  III.  When  a  Revival  of  Religion  may  be  expected. 

r 

I.  WHEN  IS  A  REVIVAL  OF  RELIGION  NEEDED  1 

1.  When  there  is  a  want  of  brotherly  love  and  Christian 
onfidence  among  professors  of  religion,  then  a  revival  is 
j  eeded.  Then  there  is  a  loud  call  for  God  to  revive  his  work, 
i  Vhen  Christians  have  sunk  down  into  a  low  and  backslidden 
tate,  they  neither  have,  nor  ought  to  have,  nor  is  there  reason 
!  3  have,  the  same  love  and  confidence  toward  each  other,  as 
:  /hen  they  are  all  alive,  and  active,  and  living  holy  lives.  The 
!■  3ve  of  benevolence  may  be  the  same,  but  not  the  love  of  com- 
lacency.  God  loves  all  men  with  the  love  of  benevolence,  but 
e  does  not  feel  the  love  of  complacency  toward  any  but  those 
|vho  live  holy.  Christians  do  not  and  cannot  love  each  other 
i/ith  the  love  of  complacency,  only  in  proportion  to  their  holi- 
tess.  If  Christian  love  is  the  love  of  the  image  of  Christ  in 
!  :is  people,  then  it  never  can  be  exercised  only  where  that 


22 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


image  really  or  apparently  exists.  A  person  must  reflect  the 
image  of  Christ,  and  show  the  spirit  of  Christ,  before  other 
Christians  can  love  him  with  the  love  of  complacency.  It  is 
in  vain  to  call  on  Christians  to  love  one  another  with  the  love 
of  complacency,  as  Christians,  when  they  are  sunk  down  in 
stupidity.  They  see  nothing  in  each  other  to  produce  this 
love.  It  is  next  to  impossible  that  they  should  feel  otherwise 
toward  each  other,  than  they  do  toward  sinners.  Merely  know¬ 
ing  that  they  belong  to  the  church,  or  seeing  them  occasionally 
at  the  communiontable,  will  not  produce  Christian  love,  unless 
they  see  the  image  of  Christ. 

2.  When  there  are  dissensions,  and  jealousies,  and  evil 
speakings  among  professors  of  religion,  then  there  is  great 
need  of  a  revival.  These  things  show  that  Christians  have  got 
far  from  God,  and  it  is  time  to  think  earnestly  of  a  revival. — 
Religion  cannot  prosper  with  such  things  in  the  church,  and 
nothing  can  put  an  end  to  them  like  a  revival. 

3.  When  there  is  a  worldly  spirit  in  the  church.  It  is  ma¬ 
nifest  that  the  church  is  sunk  down  into  a  low  and  backslidden 
state,  when  you  see  Christians  conform  to  the  world  in  dress, 
equipage,  parties,  seeking  worldly  amusements,  reading  novels, 
and  other  books  such  as  the  world  read.  It  shows  that  they 
are  far  from  God,  and  that  there  is  a  great  need  of  a  Revival 
of  Religion. 

4.  When  the  churcn  finds  its  members  falling  into  gross  and 
scandalous  sins,  then  it  is  time  for  the  church  to  awake  and  cry 
to  God  for  a  Revival  of  Religion.  When  such  things  are 
taking  place,  as  give  the  enemies  of  religion  an  occasion  for 
reproach,  it  is  time  for  the  church  to  ask  of  God,  “  What  will 
become  of  thy  great  name?” 

5.  When  there  is  a  spirit  of  controversy  in  the  church  or  in 
the  land,  a  revival  is  needful.  The  spirit  of  religion  is  not  the 
spirit  of  controversy.  There  can  be  no  prosperity  in  religion, 
where  the  spirit  of  controversy  prevails. 

When  the  wicked  triumph  over  the  church,  and  revile 
tnem,  it  is  time  to  seek  for  a  Revival  of  Religion. 

7.  When  sinners  are  careless  and  stupid,  and  sinking  into 
hell  unconcerned,  it  is  time  the  church  should  bestir  themselves. 
It  is  as  much  the  duty  of  the  church  to  awake,  as  it  is  for  the 
firemen  to  awake  when  a  firebreaks  out  in  the  night  in  a  great 
city.  The  church  ought  to  put  out  the  fires  of  hell  which  are 
aymg  hold  oi  the  wicked.  Sleep!  Should  the  firemen  sleep, 
an  ,  tae  whole  city  burn  down,  what  would  be  thought  of 
such  firemen  .  And  yet  their  guilt  would  not  compare  with  the 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


23 


lilt  of  Christians  who  sleep  while  sinners  around  them  are 
■nking  stupid  into  the  fires  of  hell. 

.  I  AM  TO  SHOW  THE  IMPORTANCE  OF  A  REVIVAL  OF  RE¬ 
LIGION  IN  SUCH  CIRCUMSTANCES. 

1.  A  Revival  of  Religion  is  the  only  possible  thing  that  can 
ipe  away  the  reproach  which  covers  the  church,  and  restore 

Eligion  to  the  place  it  ought  to  have  in  the  estimation  of  the 
iblic.  Without  a  revival,  this  reproach  will  cover  the  church 
;ore  and  more,  until  it  is  overwhelmed  with  universal  con- 
mpt.  You  may  do  any  thing  else  you  please,  and  you  can 
pange  the  aspects  of  society  in  some  respects,  but  you  will  do 
/  real  good  ;  you  only  make  it  worse  without  a  Revival  of  Re¬ 
gion.  You  may  go  and  build  a  splendid  new  house  of  wor- 
ip,  and  line  your  seats  with  damask,  put  up  a  costly  pulpit, 
id  get  a  magnificent  organ,  and  every  thing  of  that  kind,  to 
ake  a  show  and  dash,  and  in  that  way  you  may  procure  a 
rt  of  respect  for  religion  among  the  wicked,  but  it  does  no 
>od  in  reality.  It  rather  does  hurt.  It  misleads  them  as  to 
,e  real  nature  of  religion  ;  and  so  far  from  converting  them,  it 
rries  them  farther  away  from  salvation.  Look  wherever 
ey  have  surrounded  the  altar  of  Christianity  with  splendor, 
■id  you  will  find  that  the  impression  produced  is  contrary  to 
e  true  nature  of  religion.  There  must  be  a  waking  up  of 
tergy  on  the  part  of  Christians,  and  an  outpouring  of  God:s 
pirit,  or  the  world  will  laugh  at  the  church. 
t  2.  Nothing  else  will  restore  Christian  love  and  confidence 
nong  church  members.  Nothing  but  a  Revival  of  Religion 
n  restore  it,  and  nothing  else  ought  to  restore  it.  There  is 
1  >  other  way  to  wake  up  that  love  of  Christians  for  one  an- 
her,  which  is  sometimes  felt,  when  they  have  such  love  as 
;  ey  cannot  express.  You  cannot  have  such  love  without  con- 
lence;  and  you  cannot  restore  confidence  without  such  evi- 
!  mce  of  piety  as  is  seen  in  a  revival.  If  a  minister  finds  he 
is  lost  in  any  degree  the  confidence  of  his  people,  he  ought  to 
:  bor  for  a  revival  as  the  only  means  of  regaining  their  confi- 
|  :nce.  I  do  not  mean  that  this  should  be  his  motive  in  laboring 
r  a  revival,  to  regain  the  confidence  of  his  people,  but  that  a 
vival  through  his  instrumentality,  and  ordinarily  nothing  else, 
ill  restore  to  him  the  confidence  of  the  praying  part  of  his 
'|  iople.  So  if  an  elder  or  private  member  of  the  church  finds 
!  s  brethren  cold  towards  him,  there  is  but  one  way  to  restore 
It  is  by  being  revived  himself,  and  pouring  out  from  his 
!  res  and  from  his  life  the  splendor  of  the  image  of  Christ.  This 


24  WHEN  A  REVIVAL  TO  BE  EXPECTED. 

spirit  will  catch  and  spread  in  the  church,  and  confidence  will 

he  renewed,  and  brotherly  love  prevail  again. 

3.  At  such  a  time  a  Revival  of  Religion  is  indispensable  to 

avert  the  judgments  of  God  from  the  church.  This  would  be 
strange  preaching,  if  revivals  are  only  miracles,  and  if  the 
church  has  no  more  agency  in  producing  them,  than  it  has  m 
making  a  thunder  storm.  To  say  to  the  church,  that  unless 
there  is  a  revival  you  may  expect  judgments,  would  then  be  as 
ridiculous  as  to  say,  If  you  don’t  have  a  thunder  storm,  you 
may  expect  judgments.  The  fact  is,  that  Christians  are  more 
to  blame  for  not  being  revived,  than  sinners  are  for  not  being 
converted.  And  if  they  are  not  awakened,  they  may  know  as* 
suredly  that  God  will  visit  them  with  his  judgments.  How 
often  God  visited  the  Jewish  church  with  judgments,  because 
they  would  not  repent  and  be  revived  at  the  call  of  his  prophets ! 
How  often  have  we  seen  churches,  and  even  whole  denomina¬ 
tions,  cursed  with  a  curse,  because  they  would  not  wake  up  and 
seek  the  Lord,  and  pray,  “  Wilt  thou  not  revive  us  again,  that 
thy  people  may  rejoice  in  thee  ?”  ^ 

4.  Nothing  but  a  Revival  of  Religion  can  preserve  such  a 
church  from  annihilation.  A  church  declining  in  this  way 
cannot  continue  to  exist  without  a  revival.  If  it  receives  new 
members,  they  will,  for  the  most  part,  be  made  .  p  of  ungodly 
persons.  Without  revivals  there  will  not  ordinarily  be  as  many 
persons  converted  as  will  die  off  in  a  year.  There  have  been 
churches  in  this  country  where  the  members  have  died  off,  and 
there  were  no  revivals  to  convert  others  in  their  place,  till  the 
church  has  run  out,  and  the  organization  has  been  dissolved. 

A  minister  told  me  that  he  once  labored  as  a  missionary  in 
Virginia,  on  the  ground  where  such  a  man  as  Samuel  Davies 
once  flashed  and  shone  like  a  flaming  torch ;  and  that  Davies’s 
church  was  so  reduced  as  to  have  but  one  male  member,  and 
he,  if  I  remember  right,  was  a  colored  man.  The  church 
had  got  proud,  and  was  all  run  out.  I  have  heard  of  a  church 
in  Pennsylvania,  that  was  formerly  flourishing,  but  neglected 
revivals,  and  it  became  so  reduced  that  the  pastor  had  to  send  to 
a  neighboring  church  for  a  ruling  elder  when  he  administered 
the  communion.* 

5.  Nothing  but  a  Revival  of  Religion  can  prevent  the  means 
of  grace  from  doing  a  great  injury  to  the  ungodly.  Without  a 
revival,  they  will  grow  harder  and  harder  under  preaching,  and 
will  experience  a  more  horrible  damnation  than  they  would  if 

*  Why  not,  in  such  a  case,  let  any  member  of  the  church,  male  or  female 
distribute  the  elements  l  Is  it  indispensable  »o  have  an  elder. 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


25 


iey  had  never  heard  the  gospel.  Your  children  and  your 
||  iends  will  go  down  to  a  much  more  horrible  fate  in  hell,  in 
msequence  of  the  means  of  grace,  if  there  are  no  revivals  to 
onvert  them  to  God.  Better  were  it  for  them  if  there  were  no 
eans  of  grace,  no  sactuary,  no  Bible,  no  preaching,  and  if  they 
'id  never  heard  the  gospel,  than  to  live  and  die  where  there  is 
I revival.  The  gospel  is  the  savor  of  death  unto  death,  if  it  is 
jt'bt  made  a  savor  of  life  unto  life. 

ft  6.  There  is  no  other  way  in  which  a  church  can  be  sanc- 
pfied,  grow  in  grace,  and  be  fitted  for  heaven.  What  is  grow- 
i g  in  grace?  Is  it  hearing  sermons  and  getting  some  new  wo- 
ons  about  religion  ?  No — no  such  thing.  The  Christian  who 
Des  this,  and  nothing  more,  is  getting  worse  and  worse,  more 
ad  more  hardened,  and  every  week  it  is  more  difficult  to  rouse 
im  up  to  duty. 

i 

I.  I  AM  TO  SHOW  WHEN  A  REVIVAL  OF  RELIGION  MAY  BF 

EXPECTED. 

r 

1.  When  the  providence  of  God  indicates  that  a  revival  is  at 
and.  The  indications  of  God’s  providence  are  sometimes  so 
lain  as  to  amount  to  a  revelation  of  his  will.  There  is  a  con- 
liring  of  events  to  open  the  way,  a  preparation  of  circumstan- 
3S  to  favor  a  revival,  so  that  those  who  are  looking  out  can 
i;;je  that  a  revival  is  at  hand,  just  as  plainly  as  if  it  had  been 
wealed  from  Heaven.  Cases  have  occurred  in  this  country, 
/here  the  providential  manifestations  were  so  plain,  that  those 
'ho  are  careful  observers,  felt  no  hesitation  in  saying,  that  God 
'as  coming  to  pour  out  his  Spirit,  and  grant  a  revival  of  reli- 
ion.  There  are  various  ways  for  God  to  indicate  his  will  to 
people — sometimes  by  giving  them  peculiar  means,  sometimes 

fey  peculiar  and  alarming  events,  sometimes  by  remarkably  fa- 
poring  the  employment  of  means,  by  the  weather,  health,  &c. 

2.  When  the  wickedness  of  the  wicked  grieves  and  humbles 
nd  distresses  Christians.  Sometimes  Christians  do  not  seem 
)  mind  any  thing  about  the  wickedness  around  them.  Or  if 
iey  talk  about  it,  it  is  in  a  cold,  and  callous,  and  unfeeling  way, 
s  if  they  despaired  of  a  reformation  :  they  are  disposed  to  scold 
t  sinners — not  to  feel  the  compassion  of  the  Son  of  God  for 
•lem.  But  sometimes  the  conduct  of  the  wicked  drives  Chris- 
c  ansto  prayer,  and  breaks  them  down,  and  makes  them  sorrow- 

il  and  tender-hearted,  so  that  they  can  weep  day  and  night,  and 
Instead  of  scolding  and  reproaching  them,  they  pray  earnestly 
■;>r  them.  Then  you  may  expect  a  revival.  Sometimes  the 
kicked  will  get  up  an  opposition  to  religion.  And  when  this 

3 


26 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


drives  Christians  to  their  knees  in  prayer  to  God,  with  strong 
crying  and  tears,  you  may  be  certain  there  is  going  to  he  a  revi¬ 
val.  The  prevalence  of  wickedness  is  no  evidence  at  all  that 
there  is  not  going  to  be  a  revival.  That  is  often  God’s  time  to 
work.  When  the  enemy  cometh  in  like  a  flood,  the  Spirit  of  the 
Lord  lifts  up  a  standard  against  him.  Often  the  first  indication 
of  a  revival,  is  the  devil’s  getting  up  something  new  in  opposition. 
It  will  invariably  have  one  of  twro  effects.  It  will  either  drive 
Christians  to  God,  or  it  will  drive  them  farther  away  from  God, 
to  some  carnal  policy  or  other  that  will  only  make  things 
worse.  Frequently  the  most  outrageous  wickedness  of  the  un¬ 
godly  is  followed  by  a  revival.  If  Christians  are  made  to  feel 
..hat  they  have  no  hope  but  in  God,  and  if  they  have  sufficient 
feeling  left  to  care  for  the  honor  of  God  and  the  salvation  of  the 
souls  of  the  impenitent,  there  will  certainly  be  a  revival.  Let  hell 
boil  over  if  it  will,  and  spew  oat  as  many  devils  as  there  are  stones 
in  the  pavements,  if  it  only  drives  Christians  to  God  in  prayer 
— they  can’t  hinder  a  revival.  Let  Satan  get  up  a  row,  and 
sound  his  horn  as  loud  as  he  pleases  ;  if  Christians  will  only  be 
humbled  and  pray,  they  shall  soon  see  God’s  naked  arm  in  a 
revival  of  religion.  I  have  known  instances  where  a  revival 
has  broken  in  upon  the  ranks  of  the  enemy,  almost  as  sadden  as 
a  clap  of  thunder,  and  scattered  them — taken  the  very  ringlead¬ 
ers  as  trophies,  and  brokep  up  their  party  in  an  instant. 

3.  A  revival  maybe  expected  when  Christians  have  a  spirit 
of  prayer  for  a  revival.  That  is,  when  they  pray  as  if  their 
hearts  were  set  upon  a  revival.  Sometimes  Christians  are  not 
engaged  in  prayer  for  a  revival ,  not  even  when  they  are  warm 
in  prayer.  Their  minds  are  upon  something  else;  they  are 
praying  for  something  else — the  salvation  of  the  heathen  and 
the  like — and  not  for  a  revival  among  themselves.  But  when 
they  feel  the  want  of  a  revival,  they  pray  for  it ;  they  feel  for 
their  own  families  and  neighborhoods,  and  pray  for  them  as  if 
they  could  not  be  denied.  What  constitutes  a  spirit  of  prayer? 
Is  it  many  prayers  and  warm  words  1  No.  Prayer  is  the  state 
of  the  heart.  The  spirit  of  prayer  is  a  state  of  continual  desire 
and  anxiety  of  mind  for  the  salvation  of  sinners.  It  is  some¬ 
thing  that  weighs  them  down.  It  is  the  same,  so  far  as  the 
philosophy  of  the  mind  is  concerned,  as  when  a  man  is  anxious 
for  some  worldly  interest.  A  Christian  who  has  this  spirit  of 
prayer  feels  anxious  for  souls.  It  is  the  subject  of  his  thoughts 
all  the  time,  and  makes  him  look  and  act  as  if  he  had  a  load  on 
his  mind.  He  thinks  of  it  by  day,  and  dreams  of  it  by  night. 
This  is  properly  praying  without  ceasing.  The  man's  prayers 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


27 


ii 


L 

3em  to  flow  from  his  heart  liquid  as  water — “  O  Lord,  revive 
ly  work.”  Sometimes  this  feeling  is  very  deep ;  persons 
ave  been  bowed  down,  so  that  they  could  neither  stand  nor 
it.  I  can  name  men  in  this  state,  of  firm  nerves,  who  stand 
ighin  character,  who  have  been  absolutely  crushed  with  grief 
:  )r  the  state  of  sinners.  They  have  had  an  actual  travail  of 
3ul  for  sinners,  till  they  were  as  helpless  as  children.  The 
;eling  is  not  always  so  great  as  this,  but  such  things  are  much 
lore  common  than  is  supposed.  In  the  great  revivals  in  1826, 
ley  were  common.  This  is  by  no  means  enthusiasm.  It  is 
ist  what  Paul  felt,  when  he  says,  “  My  little  children,  of  whom 
travail  in  birth.”  I  heard  of  a  person  in  this  state,  who  pray- 
I  for  sinners,  and  finally  got  into  such  a  state  of  mind,  that 
le  could  not  live  without  prayer.  She  could  not  rest  day  nor 
ight,  unless  there  was  somebody  praying.  Then  she  would 
3  at  ease ;  but  if  they  ceased,  she  would  shriek  in  agony  till 
lere  was  . prayer  again.  And  this  continued  for  two  days, 
ntil  she  prevailed  in  prayer,  and  her  soul  was  relieved.  This 
avail  of  soul,  is  that  deep  agony,  which  persons  feel  when 
:iey  lay  hold  on  God  for  such  a  blessing,  and  will  not  let  him 
o  till  they  receive  it.  I  do  not  mean  to  be  understood  that  it 

essential  to  a  spirit  of  prayer,  that  the  distress  should  be  so 
reat  as  this.  But  this  deep,  continual,  earnest  desire  for  the 
ilvation  of  sinners,  is  what  constitutes  the  spirit  of  prayer  for 
revival. 

When  this  feeling  exists  in  a  church,  unless  the  Spirit  is 
rieved  away  by  sin,  there  will  infallibly  be  a  revival.  This 
ixiety  and  distress  increases  till  the  revival  commences.  A 

.  ergyman  in  W - n  told  me  of  a  revival  among  his  people, 

hich  commenced  with  a  zealous  and  devoted  woman  in  the 
lurch.  She  became  anxious  about  sinners,  and  went  to  pray- 
ig  for  them,  and  she  prayed  and  her  distress  increased  ;  and 
le  finally  came  to  her  minister,  and  talked  with  him,  and  asked 
im  to  appoint  an  anxious  meeting,  for  she  felt  that  one  was 
aeded.  The  minister  put  her  off,  for  he  felt  nothing  of  it. 
'he  next  week  she  came  again,  and  besought  him  to  appoint 
l  anxious  meeting ;  she  knew  there  would  be  somebody  to 
une,  for  she  felt  as  if  God  was  going  to  pour  out  his  Spirit, 
[e  put  her  off  again.  And  finally  she  said  to  him,  “  If  you 
in’t  appoint  an  anxious  meeting  I  shall  die,  for  there  is  cer- 
inly  going  to  be  a  revival.”  The  next  Sabbath  he  appointed  a 
leeting,  and  said  that  if  there  were  any  who  wished  to  converse 
ith  him  about  the  salvation  of  their  souls,  he  would  meet  them 
Jti  such  an  evening.  He  did  not  know  of  one,  but  when  he 


28 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


went  to  the  place,  to  his  astonishment  he  found  a  large  number 
of  anxious  inquirers.  Now  don’t  you  think  that  woman  knew 
there  was  going  to  be  a  revival  ?  Call  it  what  you  please,  a 
new  revelation  or  an  old  revelation,  or  any  thing  else.  I  say 
it  was  the  Spirit  of  God  that  taught  that  praying  woman  there 
was  o-oin^  to  he  a  revival.  “  The  secret  of  the  Lord  was  with 

O  O 

her,  and  she  knew  it.  She  knew  God  had  been  in  her  heart, 
and  filled  it  so  full  that  she  could  contain  no  longer. 

Sometimes  ministers  have  had  this  distress  about  their  con¬ 
gregations,  so  that  they  felt  as  if  they  could  not  live  unless 
they  could  see  a  revival.  Sometimes  elders  and  deacons,  or 
private  members  of  the  church,  men  or  women,  have  the  spirit 
of  prayer  for  a  revival  of  religion,  so  that  they  will  hold  on  and 
prevail  with  God,  till  he  pours  out  his  Spirit.  The  first  ray 
of  light  that  broke  in  upon  the  midnight  which  rested  on  the 
churches  in  Oneida  county,  in  the  fall  of  1825,  was  from  a  wo¬ 
man  in  feeble  health,  who,  I  believe,  had  nevey  been  in  a  pow¬ 
erful  revival.  Her  soul  was  exercised  about  sinners.  She  was 
in  an  agony  for  the  land.  She  did  not  know  what  ailed  her. 
but  she  kept  praying  more  and  more,  till  it  seemed  as  if  her 
agony  would  destroy  her  body.  At  length  she  became  full  of 
joy,  and  exclaimed,  “  God  has  come  !  God  has 'come  !  There 
is  no  mistake  about  it,  the  work  is  begun,  and  is  going  over  all 
the  region.”  And  sure  enough,  the  work  began,  and  her  family 
were  almost  all  converted,  and  the  work  spread  all  over  that 
part  of  the  country.  Now,  do  you  think  that  woman  was  de¬ 
ceived?  I  tell  you,  no.  She  knew  she  had  prevailed  with 
God  in  prayer.  She  had  travailed  in  birth  for  souls,  and  she 
knew  it.  This  was  not  the  only  instance,  by  many,  that  I 
knew  in  that  region. 

Generally,  there  are  but  few  professors  of  religion  that  know 
anything  about  this  spirit  of  prayer  which  prevails  with  God. 
I  have  been  amazed  to  see  such  accounts  as  are  often  published 
about  revivals,  as  if  the  revival  had  come  without  any  cause — 
nobody  knew  why  or  wherefore.  I  have  sometimes  inquired 
into  such  cases ;  when  it  had  been  given  out  that  nobody  knew 
any  thing  about  it  until  one  Sabbath  they  saw  in  the  face  of  the 
congregation  that  God  was  there;  or  they  saw  it  in  their  confer¬ 
ence  room,  or  prayer  meeting,  and  were  astonished  at  the 
mysterious  sovereignty  ol  God,  in  bringing  in  a  revival  without 
any  apparent  connection  with  means.  Now  mark  me.  Go  and 
inquire  among  the  obscure  members  of  the  church,  and  you  will 
always  find  that  somebody  had  been  praying  for  a  revival,  and 
was  expecting  it — some  man  or  woman  had  been  agonizing  in 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


29 


rayer,  for  the  salvation  of  sinners,  until  they  gained  the  bless- 
lg.  It  may  have  found  the  minister  and  the  body  of  the  church 
st  asleep,  and  they  would  wake  up  all  of  a  sudden,  like  a  man 
ist  rubbing  his  eyes  open,  and  running  round  the  room  push- 
ig  things  over,  and  wondering  where  all  this  excitement  came 

om.  But  though  few  knew  it,  you  may  be  sure  there  has 
3en  somebody  on  the  watch-tower,  constant  in  prayer  till  the 

j  jessing  came.  Generally,  a  revival  is  more  or  less  extensive, 

5  there  are  more  or  less  persons  who  have  the  spirit  of  prayer, 
ut  I  will  not  dwell  on  this  subject  any  further  at  present,  as  the 
lbject  of  prayer  will  come  up  again  in  this  course  of  lectures. 
4.  Another  sign  that  a  revival  may  be  expected,  is  when  the 
tention  of  ministers  is  especially  directed  to  this  'particular 
kject,  and  when  their  preaching  and  other  efforts  are  aimed 
rrticularly  for  the  conversion  of  sinners.  Most  of  the  time 
le  labors  of  ministers  are,  it  would  seem,  directed  to  other  ob¬ 
jects.  They  seem  to  preach  and  labor  with  no  particular  de- 
gn  to  effect  the  immediate  conversion  of  sinners.  And  then 
need  not  be  expected  that  there  will  be  a  revival  under  their 
Teaching.  There  never  will  be  a  revival  till  somebody  makes 
irticular  efforts  for  this  end.  But  when  the  attention  of  a 
|  minister  is  directed  to  the  state  of  the  families  in  his  congrega- 

on,  and  his  heart  is  full  of  feeling  of  the  necessity  of  a  revival, 
hd  when  he  puts  forth  the  proper  efforts  for  this  end,  then  you 
Lay  be  prepared  to  expect  a  revival.  As  I  explained  last  week, 
le  connection  between  the  right  use  of  means  for  a  revival, 
id  a  revival,  is  as  philosophically  sure  as  between  the  right 
se  of  means  to  raise  grain,  and  a  crop  of  wheat.  I  believe,  in 
ct,  it  is  more  certain,  and  that  there  are  fewer  instances  of 
ilure.  The  effect  is  more  certain  to  follow.  Probably  the 

Lw  connecting  cause  and  effect  is  more  undeviating  in  spirit¬ 
ual  than  in  natural  things,  and  so  there  are  fewer  exceptions, 
5  I  have  before  said.  The  paramount  importance  of  spiritual 
lings  makes  it  reasonable  that  it  should  be  so.  Take  the  Bible, 
te  nature  of  the  case,  and  the  history  of  the  church,  all  to¬ 
gether,  and  you  will  find  fewer  failures  in  the  use  of  means  for 
revival,  than  in  farming,  or  any  other  worldly  business.  In 
orldly  business  there  are  sometimes  cases  where  counteract- 
lg  causes  annihilate  all  a  man  can  do.  In  raising  grain,  for 
istance,  there  are  cases  which  are  beyond  the  control  of  man, 
ich  as  drought,  hard  winter,  worms,  and  so  on.  So  in  la¬ 
pring  to  promote  a  revival,  there  may  things  occur  to  counter¬ 
act  it,  sqmething  or  other  turning  up  to  divert  the  public  atcen- 
on  from  religion,  which  may  baffle  every  effort.  But  I  believe 

3* 


30  WHEN  A  REVIVAL  TO  EE  EXPECTED. 

there  are  fewer  such  cases  in  the  moral  than  in  the  natural 
world.  I  have  seldom  seen  an  individual  fail,  when  he  used 
the  means  for  promoting  a  revival  in  earnest,  in  the  manner 
pointed  out  in  the  word  of  God.  I  believe  a  man  may  enter  on 
the  work  of  promoting  a  revival,  with  as  reasonable  an  expecta¬ 
tion  of  success,  as  he  can  enter  on  any  other  work  with  an  ex¬ 
pectation  of  success;  with  the  same  expectation  as  the  farmer 
has  of  a  crop  when  he  sows  his  grain.  I  have  sometimes  seen 
this  tried  and  succeed  under  circumstances  the  most  forbidding 
that  can  be  conceived. 

The  great  revival  in  Rochester  begun  under  the  most  disad¬ 
vantageous  circumstances  that  could  well  be  imagined.  It 
seemed  as  though  Satan  had  interposed  every  possible  obstacle 
to  a  revival.  The  three  churches  were  at  variance;  one  had 
no  minister,  one  was  divided  about  their  minister,  and  they 
were  just  going  to  have  a  trial  before  tbe  presbytery  between 
an  eider  and  the  other  minister.  After  the  work  begun,  one  of 
the  first  things  was,  the  great  stone  church  gave  way,  and  cre¬ 
ated  a  panic.  Then  one  of  the  churches  went  on  and  dismissed 
their  minister  right  in  the  midst  of  it.  Another  church  nearly 
broke  down.  Many  other  things  occurred,  so  that  it  seemed 
as  if  the  devil  was  determined  to  divert  the  public  attention  from 
the  subject  of  religion.  But  there  were  a  few  remarkable  cases 
of  the  spirit  of  prayer,  which  assured  us  that  God  was  there, 
and  we  \^ent  on  ;  and  the  more  Satan  opposed,  the  Spirit  of  the 
Lord  lifted  up  the  standard  higher  and  higher,  till  finally  a 
wave  of  salvation  rolled  over  the  place. 

5.  A  revival  of  religion  may  be  expected  when  Christians 
begin  to  confess  their  sins  to  one  another.  At  other  times,  they 
confess  in  a  general  manner,  as  if  they  were  only  half  in  earn¬ 
est.  They  may  do  it  in  eloquent  language,  but  it  does  not  mean 
any  thing.  But  when  there  is  an  ingenuous  breaking  down, 
and  a  pouring  out  of  the  heart  in  making  confession  of  their 
sins,  tbe  flood-gates  will  soon  burst  open,  and  salvation  will 
flow  over  the  place. 

6.  A  revival  may  be  expected  whenever  Christians  are  found 
willing  to  make  tbe  sacrifice  necessary  to  carry  it  on.  They 
must  be  willing  to  sacrifice  their  feelings,  their  business,  their 
time,  to  help  forward  the  work.  Ministers  must  be  willing  to 
lay  out  their  strength,  and  to  jeopard  their  health  and  life. 
They  must  be  willing  to  offend  the  impenitent  by  plain  and 
faithful  dealing,  and  perhaps  offend  many  members  of  the 
church  who  will  not  come  up  to  the  work.  They  must  take 
a  decided  stand  with  the  revival,  be  the  consequences  what  they 


WHEN  A  REVIVAL  TO  BE  EXPECTED.  31 

ay.  They  must  be  prepared  to  go  on  with  the  work,  even 
ough  they  should  lose  the  affections  of  all  the  impenitent,  and 
'all  the  cold  part  of  the  church.  The  minister  must  be  prepared, 
j*  it  is  the  will  of  God,  to  be  driven  away  from  his  place.  He 
ust  be  determined  to  go  straight  forward,  and  leave ‘the  entire 

1  rentwith  God. 

ji  I  knew  a  minister  who  had  a  young  man  laboring  with  him 
.  a  revival.  The  young  man  preached  pretty  plain,  and  the 
.icked  did  not  like  him.  They  said,  We  like  our  minister,  and 
e  wish  to  have  him  preach.  They  finally  said  so  much  that 
e  minister  told  the  young  man,  “  Mr.  Such-a-one,  that  gives  so 
uch  towards  my  support,  says  so  and  so.  Mr.  A.  says  so, 
id  Mr.  B.  says  so.  They  think  it  will  break  up  the  society 
you  continue  to  preach,  and  I  think  you  had  better  not  preach 
Viy  more.”  The  young  man  went  away,  but  the  Spirit  of  God 
amediately  withdrew  from  the  place,  and  the  revival  stopped 
lort.  The  minister,  by  yielding  to  the  wicked  desires  of  the 
icked,  drove  him  away.  He  was  afraid  the  devil  would  drive 
■im  away  from  his  people,  and  by  undertaking  to  satisfy  the 
/evil,  he  offended  God.  And  God  so  ordered  events,  that  in  a 
iort  time  he  had  to  leave  his  people  after  all.  He  undertook 
s>  go  between  the  devil  and  God,  and  God  spewed  him  out. 

2  So  the  people,  also,  must  be  willing  to  have  a  revival,  let  the 
icrificebe  what  it  may.  It  won’t  do  for  them  to  say,  “We  are 
rilling  to  attend  so  many  meetings,  but  we  can’t  attend  any 
utore.”  Or,  “We  are  willing  to  have  a  revival  if  it  will  not 
isturb  our  arrangements  about  our  business,  or  prevent  our 
making  money.”  I  tell  you,  such  people  will  never  have  a  re¬ 
vival,  till  they  are  willing  to  do  any  thing,  and  sacrifice  any 

ling,  that  God  indicates  to  be  their  duty.  Christian  merchants 
ciust  feel  willing  to  lock  up  their  stores  for  six  months,  if  it  is 
ecessary  to  carry  on  a  revival.  [  do  not  mean  to  say  any  such 
ning  is  called  for,  or  that  it  is  their  duty  to  do  so.  But  if  there 
hould  be  such  a  state  of  feeling  as  to  call  for  it,  then  it  would  be 
leir  duty,  and  they  ought  to  be  willing  to  do  it.  They  ought 
b  be  willing  to  do 'it  if  God  calls,  for  he  can  easily  burn  down 
leir  stores  if  they  don’t.  In  fact,  I  should  not  be  sorry  to  see 
mch  a  revival  in  New  York,  as  would  make  every  merchant 
a  the  city  lock  up  his  store  till  spring,  and  say  he  had  sold 
,  oods  enough,  and  now  he  would  serve  God  all  this  winter. 

J  7.  A  revival  may  be  expected  when  ministers  and  professors 
<re  willing  to  have  God  promote  it  by  what  instruments  he 
pleases.  Sometimes  ministers  are  not  willing  to  have  a  revival 
inless  they  can  have  the  management  of  it,  or  unless  theii 

a 


I 

i 


32 


WHEN  A  REVIVAL  TO  BE  EXPECTED. 


agency  can  be  conspicuous  in  promoting  it.  They  wish  to 
prescribe  to  God  what  he  shall  direct  and  bless,  and  what  men 
he  shall  put  forward.  They  will  have  no  new  measures. 
They  can’t  have  any  of  this  new-light  preaching,  or  of  these 
evangelists  that  go  about  the  country  preaching.  They  have 
a  great  deal  to  say  about  God’s  being  a  sovereign,  and  that  he 
will  have  revivals  come  in  his  own  way  and  time.  But  then 
he  must  choose  to  have  it  just  in  their  way,  or  they  will  have 
nothing  to  do  with  it.  Such  men  will  sleep  on  till  they  are 
awakened  by  the  judgment  trumpet,  without  a  revival,  unless 
they  are  willing  that  God  should  come  in  his  own  way — unless 
they  are  willing  to  have  any  thing  or  any  body  employed,  that 
will  do  good. 

REMARKS. 

1.  Brethren,  you  can  tell  from  our  subject,  whether  you  need 
a  revival  here  or  not,  in  this  church,  and  in  this  city;  and 
whether  you  are  going  to  have  one  or  not.  Elders  of  the 
church,  men,  women,  any  of  you,  and  all  of  you — what  do  you 
say? 

Do  you  need  a  revival  here  ? 

Do  you  expect  to  have  one  ? 

Have  you  any  reason  to  expect  one? 

You  need  not  make  any  mist  about  it;  for  you  know,  or  can 
know  if  you  will,  whether  you  have  any  reason  to  look  for  a 
revival  here. 

2.  You  see  why  you  have  not  a  revival.  It  is  only  because 
you  don’t  -want  one.  Because  you  are  not  praying  for  it,  nor 
anxious  for  it,  nor  putting  forth  efforts  for  it.  I  appeal  to  your 
own  consciences.  Are  you  making  these  efforts  now,  to  pro¬ 
mote  a  revival?  You  know,  brethren,  what  the  truth  is  about 
it.  Will  you  stand  up  and  say  that  you  have  made  the  efforts 
for  a  revival  and  been  disappointed — that  you  have  cried  to 
God,  “  Wilt  thou  not  revive  us  ?”  and  God  would  not  do  it  ? 

'  3.  Do  you  wish  for  a  revival  ?  Will  you  have  one  ?  If  God 
should  ask  you  this  moment,  by  an  audible  voice  from  heaven, 
“  Do  you  want  a  revival  ?”  would  you  dare  to  say,  Yes  ?  “  Are 
you  willing  to  make  the  sacrifices?”  would  you  answer,  Yes? 
“When  shall  it  begin?”  would  you  answer,  Let  it  begin  to¬ 
night — let  it  begin  here — let  it  begin  in  my  heart  NOW? 
Would  you  dare  to  say  so  to  God,  if  you  should  hear  his  voice 
to-night  ? 


LECTURE  III. 


| 

HOW  TO  PROMOTE  A  REVIVAL. 

•  B  \ 

Text. — Break  up  your  fallow  ground ;  for  it  is  time  to  seek  the  Lord,  till  he 
ime  and  rain  righteousness  upon  you. — Hosea  x.  12. 

The  Jetvs  were  a  nation  of  farmers,  and  it  is  therefore  a 
jmmon  thing  in  the  Scriptures  to  refer  for  illustrations  to 
leir  occupation,  and  to  the  scenes  with  which  farmers  and 
lepherds  are  familiar.  The  prophet  Hosea  addresses  them 

>  a  nation  of  backsliders,  and  reproves  them  for  their  idolatry, 
id  threatens  them  with  the  judgments  of  God.  I  have  showed 
on  in  my  first  lecture  what  a  revival  is  not — what  it  is — and 
le  agencies  to  be  employed  in  promoting  it;  and  in  my  second, 
'hen  it  is  needed — its  importance — and  when  it  may  he  expected, 
ly  design  in  this  lecture  is  to  show, 

HOW  A  REVIVAL  IS  TO  BE  PROMOTED. 

A  revival  consists  of  two  parts;  as  it  respects  the  church, 
ad  as  it  respects  the  ungodly.  I  shall  speak  to-night  of  a 
jvival  in  the  church.  Fallow  ground  is  ground  which  has 
ace  been  tilled,  but  which  now  lies  waste,  and  needs  to  be  broken 
p  and  mellowed,  before  it  is  suited  to  receive  grain.  I  shall 
aow,  as  it  respects  a  revival  in  the  church, 

1.  What  it  is  to  break  up  the  fallow  ground,  in  the  sense  o 
le  text. 

2.  How  it  is  to  be  performed. 

I.  WHAT  IS  IT  TO  BREAK  UP  THE  FALLOW  GROUND? 

To  break  up  the  fallow  ground,  is  to  break  up  your  hearts — • 
i  prepare  your  minds  to  bring  forth  fruit  unto  God.  The  mind 
frnan  is  often  compared  in  the  Bible  to  ground,  and  the  word 
f  God  to  seed  sown  in  it,  and  the  fruit  represents  the  actions 
nd  affections  of  those  who  receive  it.  To  break  up  the  fallow 
, round,  therefore,  is  to  bring  the  mind  into  such  a  state,  that  it 

>  fitted  to  receive  the  word  of  God.  Sometimes  your  hearts  get 
aatted  down  hard  and  dry,  and  all  run  to  waste,  till  there  is  no 
uch  thing  as  getting  fruit  from  them  till  they  are  all  broken 
p,  and  mellowed  down,  and  fitted  to  receive  the  word  of  God. 
t  is  this  softening  of  the  heart,  so  as  to  make  it  feel  the  truth, 
</b\ch  the  prophet  calls  breaking  up  your  fallow  ground. 


34 


HOW  TO  PROMOTE  A  REVIVAL. 


II.  HOW  IS  THE  FALLOW  GROUND  TO  BE  BROKEN  UP? 

1.  It  is  not  by  any  direct  efforts  to  feel.  People  run  into  & 
mistake  on  this  subject,  from  not  making  the  laws  of  mind  the 
object  of  thought.  There  are  great  errors  on  the  subject  of  the 
laws  which  govern  the  mind.  People  talk  about  religious  feel¬ 
ing,  as  if  they  thought  they  could,  by  direct  effort,  call  forth 
emotion.  But  this  is  not  the  way  the  mind  acts.  No  man  can 
make  himself  feel  in  this  way,  merely  by  trying  to  feel.  The 
emotions  of  the  mind  are  not  directly  under  our  control.  We 
cannot  by  willing,  or  by  direct  volition,  call  forth  our  emotions. 
We  might  as  well  think  to  call  spirits  up  from  the  deep.  The 
emotions  are  purely  involuntary  states  of  mind.  They  naturally 
and  necessarily  exist  in  the  mind  under  certain  circumstances 
calculated  to  excite  them.  But  they  can  be  controlled  indirectly. 
Otherwise  there  would  be  no  moral  character  in  our  emotions, 
if  there  were  not  a  way  to  control  them.  We  cannot  say,  “  Now 
I  will  feel  so  and  so  towards  such  an  object.”  But  we  can 
command  our  attention  to  it,  and  look  at  it  intently,  till  the 
proper  feeling  arises.  Let  a  man  who  is  away  from  his  family, 
bring  them  up  before  his  mind,  and  will  he  not  feel  ?  But  it  is 
not  by  saying  to  himself,  “Now  I  will  feel  deeply  for  my  fam¬ 
ily.”  A  man  can  direct  his  attention  to  any  object,  about  which 
he  ought  to  feel  and  wishes  to  feel,  and  in  that  way  he  will 
call  into  existence  the  proper  emotions.  Let  a  man  call  up  his 
enemy  before  his  mind,  and  his  feelings  of  enmity  will  rise. 
So  if  a  man  thinks  of  God,  and  fastens  his  mind  on  any  parts  of 
God’s  character,  he  will  feel — emotions  will  come  up,  by  the 
very  laws  of  mind.  If  he  is  a  friend  of  God,  let  him  contemplate 
God  as  a  gracious  and  holy  being,  and  he  will  have  emotions 
of  friendship  kindled  up  in  his  mind.  If  he  is  an  enemy  of 
God,  only  let  him  get  the  true  character  of  God  before  his  mind, 
and  look  at  it,  and  fasten  his  attention  on  it,  and  his  enmity  will 
rise  against  God. 

If  you  wish  to  break  up  the  fallow  ground  of  your  hearts,  and 
make  your  minds  feel  on  the  subject  of  religion, "you  must  go 
to  work  just  as  you  would  to  feel  on  any  other  subject.  Instead  of 
keeping  your  thoughts  on  every  thing  else,  and  then  imagine 
that  by  going  to  a  few  meetings  you  will  get  your  feelings  en¬ 
listed,  go  the  common  sense  way  to  work,  as  you  would  on  any 
other  subject.  It  is  just  as  easy  to  make  your  minds  feel  on 
the  subject  of  religion  as  it  is  on  any  other  subject.  God  has 
put  these  states  of  mind  just  as  absolutely  under  your  control, 
as  the  motions  of  your  limbs.  If  people  were  as  unphilosophical 


HOW  TO  PROMOTE  A  REVIVAL. 


S5 


about  moving  their  limbs,  as  they  are  about  regulating  their 
emotions,  you  would  never  have  gotten  here  to  meeting  to-night 

If  you  mean  to  break  up  the  fallow  ground  of  your  hearts, 
you  must  begin  by  looking  at  your  hearts — examine  and  note 
he  state  of  your  minds,  and  see  where  you  are.  Many  never 
seem  to  think  about  this.  They  pay  no  attention  to  their  own 
aearts,  and  never  know  whether  they  are  doing  well  in  reli¬ 
gion  or  not — whether  they  are  gaining  ground  or  going  back 
— whether  they  are  fruitful,  or  lying  waste  like  fallow  ground. 
Now  you  must  draw  off  your  attention  from  other  things,  and 
ook  into  this.  Make  a  business  of  it.  Don’t  be  in  a  hurry.  Ex- 
imine  thoroughly  the  state  of  your  hearts,  and  see  where  you 
ire — whether  you  are  walking  with  God  every  day,  or  walk- 
ng  with  the  devil — whether  you  are  serving  God  or  serving 
he  devil  most — whether  you  are  under  the  dominion  of  the 
prince  of  darkness,  or  of  the  Lord  Jesus  Christ. 

To  do  all  this,  you  must  set  yourselves  at  work  to  consider 
your  sins.  You  must  examine  yourselves.  And  by  this  I  do 
lot  mean,  that  you  must  stop  and  look  directly  within  to  see 
kvhat  is  the  present  state  of  your  feelings.  That  is  the  very 
vay  to  put  a  stop  to  all  feeling.  This  is  just  as  absurd  as  it 
.vould  be  for  a  man  to  shut  his  eyes  on  the  lamp,  and  try  to 
urn  his  eyes  inward  to  find  out  whether  there  was  any  image 
tainted  on  the  retina.  The  man  complains  that  he  don’t  see 
my  thing  !  And  why?  Because  he  has  turned  his  eyes  away 
rom  the  objects  of  sight.  The  truth  is,  our  moral  feelings  are 
is  much  an  object  of  consciousness  as  our  senses.  And  the  way 
o  find  them  out  is  to  go  on  acting,  and  employing  our  minds. 
Then  we  can  tell  our  moral  feelings  by  consciousness,  just  as  I 
^ould  tell  my  natural  feelings  by  consciousness,  if  I  should  put 
ny  hand  in  the  fire. 

Self-examination  consists  in  looking  at  your  lives,  in  consi¬ 
dering  your  actions,  in  calling  up  the  past,  and  learning  its 
rue  character.  Look  back  over  your  past  history.  Take  up 
^our  individual  sins  one  by  one,  and  look  at  them.  I  do  not 
nean  that  you  should  just  cast  a  glance  at  your  past  life,  and 
;ee  that  it  has  been  full  of  sins,  and  then  go  to  God  and  make 
i  sort  of  general  confession,  and  ask  for  pardon.  That  is  not 
he  way.  You  must  take  them -up  one  by  one.  It  will  be  a 
|ood  thing  to  take  a  pen  and  paper,  as  you  go  over  them,  and 
vrite  them  down  as  they  occur  to  you.  Go  over  them  as  care¬ 
fully  as  a  merchant  goes  over  his  books;  and  as  often  as  a  sin 
jomes  before  your  memory,  add  it  to  the  list.  General  confes¬ 
sions  of  sin  will  never  do.  Your  sins  were  committed  one  by 

1 


36 


HOW  TO  PROMOTE  A  REVIVAL. 


one ;  and  as  far  as  you  can  come  at  them,  they  ought  to  be  re* 
viewed  and  repented  of  one  by  one.  Now  begin ;  and  take  up 
first  what  are  commonly,  but  improperly,  called  your 

SINS  OF  OMISSION. 

1.  Ingratitude.  Take  this  sin,  for  instance,  and  write  down 
under  it  all  the  instances  you  can  remember,  wherein  you  have 
received  favors  from  God,  for  which  you  have  never  exercised 
gratitude.  How  many  cases  can  you  remember  ?  Some  re* 
markable  providence,  some  wonderful  turn  of  events,  that  saved 
you  from  ruin.  Set  down  the  instances  of  God’s  goodness  to 
you  when  you  were  in  sin,  before  your  conversion.  Then  the 
mercy  of  God  in  the  circumstances  of  your  conversion,  for 
which  you  have  never  been  half  thankful  enough.  The  nu¬ 
merous  mercies  you  have  received  since.  How  long  the  cata¬ 
logue  of  instances,  where  your  ingratitude  is  so  black  that  you 
are  forced  to  hide  your  face  in  confusion !  Now  go  on  your 
knees,  and  confess  them  one  by  one  to  God,  and  ask  forgiveness. 
The  very  act  of  confession,  by  the  laws  of  suggestion,  will  bring 
up  others  to  your  memory.  Put  down  these.  Go  over  these 
three  or  four  times  in  this  way,  and  you  will  find  an  astonishing 
amount  of  mercies,  for  which  you  have  never  thanked  God. 
Then  take  another  sin.  Let  it  be, 

2.  Want  of  love  to  God.  Write  that  down,  and  go  over  all 
the  instances  you  can  remember,  when  you  did  not  give  to  the 
blessed  God  that  heart}^  love  which  you  ought. 

Think  how  grieved  and  alarmed  you  would  be,  if  you  disco¬ 
vered  any  flagging  of  affection  for  you,  in  your  wife,  husband, 
or  children ; — if  you  saw  somebody  else  engrossing  their  hearts, 
and  thoughts,  and  time.  Perhaps,  in  such  a  case,  you  would 
well  nigh  die  with  a  just  and  virtuous  jealousy.  Now,  God 
styles  himself  a  jealous  God  ;  and  have  you  not  given  your  heart 
to  other  loves;  played  the  harlot,  and  infinitely  offended  him? 

3.  Neglect  of  the  Bible.  Put  down  the  cases,  when  for  days, 
and  perhaps  for  weeks — yea,  it  may  be,  even  for  months  to¬ 
gether,  you  had  no  pleasure  in  God’s  word.  Perhaps  you  did 
not  read  a  chapter,  or  if  you  read  it,  it  was  in  a  way  that  was 
still  more  displeasing  to  God.  Many  people  read  over  a  whole 
chapter  in  such  a  way,  that  if  they  were  put  under  oath  when 
they  have  done,  they  could  not  tell  what  they  have  been  read¬ 
ing.  With  so  little  attention  do  they  read,  that  they  cannot  re¬ 
member  where  they  have  read  from  morning  till  evening,  un¬ 
less  they  put  in  a  string  or  turn  down  a  leaf.  This  demonstrates 
that  they  did  not  lay  to  heart  what  they  read,  that  they  did  not 


HOW  TO  PROMOTE  A  REVIVAL. 


37 


ake  it  a  subject  of  reflection.  If  you  were  reading  a  novel, 
•  any  other  piece  of  intelligence  that  greatly  interests  you, 
ould  you  not  remember  what  you  read  last  ?  And  the  fact 
at  you  fold  a  leaf  or  put  in  a  string,  demonstrates  that  you 
ad  rather  as  a  task,  than  from  love  or  reverence  for  the  word 

iGod.  The  word  of  God  is  the  rule  of  your  duty.  And  do 
>u  pay  so  little  regard  to  it  as  not  to  remember  what  you  read  ? 
so,  no  wonder  that  you  live  so  at  random,  and  that  your  reli¬ 
on  is  such  a  miserable  failure. 

4.  Unbelief  Instances  in  which  you  have  virtually  charged 
e  God  of  truth  with  lying,  by  your  unbelief  of  his  express 
omises  and  declarations.  God  has  promised  to  give  the  Holy 
•irit  to  them  that  ask  him.  Now,  have  you  believed  this? 
ave  you  expected  him  to  answer?  Have  you  not  virtually 
id  in  your  hearts,  when  you  prayed  for  the  Holy  Spirit,  “  I 
not  believe  that  I  shall  receive  it?”  If  you  have  not  be- 
ved  nor  expected  you  should  receive  the  blessing,  which  God 
s  expressly  promised,  you  have  charged  him  with  lying. 

5.  Neglect  of  prayer.  Times  when  you  omitted  secret 
ayer,  family  prayer,  and  prayer  meetings,  or  have  prayed  in 
ch  a  way  as  more  grievously  to  offend  God,  than  to  have 
glected  it  altogether. 

6.  Neglect  of  the  means  of  grace.  When  you  have  suffered 
fling  excuses  to  prevent  your  attending  meetings,  have  neglect- 
and  poured  contempt  upon  the  means  of  salvation,  merely 
m  disrelish  of  spiritual  duties. 

7.  The  manner  in  which  you  have  performed  those  duties — 
nt  of  feeling — want  of  faith — worldly  frame  of  mind — so 
it  your  words  were  nothing  but  the  mere  chattering  of  a 
etch,  that  did  not  deserve  that.  God  should  feel  the  least  care 
him.  When  you  have  fallen  down  upon  your  knees,  and 
hd  your  prayers ,  in  such  an  unfeeling  and  careless  manner, 
it  ifyou  had  been  put  under  oath  five  minutes  after  you  left  your 
(  set,  you  could  not  have  told  what  you  had  been  praying  for. 
3.  Your  want  of  love  for  the  souls  of  your  fellow-men.  Look 
ind  upon  your  friends  and  relations,  and  remember  how  little 
npassion  you  have  felt  for  them.  You  have  stood  by  and 
;n  them  going  right  to  hell,  and  it  seems  as  though  you  did 
:  care  if  they  did.  How  many  days  have  there  been,  in  which 
u  did  not  make  their  condition  the  subject  of  a  single  fervent 
ayer,  or  even  an  ardent  desire  for  their  salvation? 

‘9.  Your  want  of  care  for  the  heathen.  Perhaps  you  have 
it  cared  enough  for  them  to  attempt  to  learn  their  condition; 
rhaps  not  even  to  take  the  Missionary  Herald.  Look  at 


38 


HOW  TO  PROMOTE  A  REVIVAL, 


this,  and  see  how  much  you  do  really  care  for  the  heathen,  and 
set  down  honestly  the  real  amount  of  your  feelings  for  them, 
and  your  desire  for  their  salvation.  Measure  your  desire  for  j 
their  salvation  by  the  self-denial  you  practise,  in  giving  of  your 
substance  to  send  them  the  gospel.  Do  you  deny  yourself, j 
even  the  hurtful  superfluities  of  life,  such  as  tea,  coffee,  and 
tobacco  ?  Do  you  retrench  your  style  of  living,  and  really  sub¬ 
ject  yourself  to  any  inconvenience  to  save  them  ?  Do  you  daily  | 
pray  for  them  in  your  closet?  Do  you  statedly  attend  the 
monthly  concert  ?  Are  you  from  month  to  month  laying  by 
something  to  put  into  the  treasury  of  the  Lord,  when  you  go  up; 
to  pray?  If  you  are  not  doing  these  things,  and  if  your  soul  i 
is  not  agonized  for  the  poor  benighted  heathen,  why  are  you 
such  a  hypocrite,  as  to  pretend  to  be  a  Christian  ?  Why,  your 
profession  is  an  insult  to  Jesus  Christ ! 

10.  Your  neglect  of  family  duties.  How  you  have  lived 
before  them,  how  you  have  prayed,  what  an  example  you  have 
set  before  them.  What  direct  efforts  do  you  habitually  make 
for  their  spiritual  good?  What  duty  have  you  not  neglected  ?j 

11.  Neglect  of  social  duties. 

12.  Neglect  of  watchfulness  over  your  own  life.  Instances  in 
which  you  have  hurried  over  your  private  duties,  and  not  taken 
yourself  to  task,  nor  honestly  made  up  your  accounts  with; 
God.  Where  you  have  entirely  neglected  to  watch  your  con 
duct,  and  have  been  off  your  guard,  and  have  sinned  before  the 
world,  and  before  the  church,  and  before  God. 

13.  Neglect  to  watch  over  your  brethren.  How  often  have 
you  broken  your  covenant,  that  you  would  watch  over  them: 
in  the  Lord  !  How  little  do  you  know  or  care  about  the  state; 
of  their  souls  !  And  yet  you  are  under  a  solemn  oath  to  per 
form  it.  What  have  you  done  to  make  yourself  acquainted 
with  them  ?  How  many  of  them  have  you  interested  yourself 
for,  to  know  their  spiritual  state  ?  Go  over  the  list,  and  wher 
ever  you  find  there  has  been  a  neglect,  write  it  down.  How 
many  times  have  you  seen  your  brethren  growing  cold  in  reli-| 
gion,  and  have  not  spoken  to  them  about  it?  You  have  seen1 
them  beginning  to  neglect  one  duty  after  another,  and  you  did 
not  reprove  them  in  a  brotherly  way.  You  have  seen  them; 
falling  into  sin.,  and  you  let  them  go  on.  And  yet  you  pretend: 
to  love  them.  What  a  hypocrite  !  Would  you  see  your  wife; 
or  child  going  into  disgrace,  or  into  the  fire,  and  hold  your 
peace?  No,  you  wogld  not.  What  do  you  think  of  yourself, 
then,  to  pretend  to  loVe  Christians,  and  to  love  Christ,  whilel 
you  can  see  them  going  into  disgrace,  and  say  nothing  to  them  ? 


HOW  TO  PROMOTE  A  REVIVAL. 


39 


14.  Neglect  of  self-denial.  There  are  many  professors  who 
-e  willing  to  do  almost  any  thing  in  religion,  that  does  not 
quire  self-denial.  But  when  they  are  called  to  do  any  thing 
at  requires  them  to  deny  themselves,  O !  that  is  too  much, 
hey  think  they  are  doing  a  great  deal  for  God,  and  doing 
>out  as  much  as  he  ought  to  ask  in  reason,  if  they  aie  only 
oing  what  they  can  do  about  as  well  as  not*  hut  they  aie  not 
iliing  to  deny  themselves  any  comfort  or  convenience  whet¬ 
her,  for  the  sake  of  serving  the  Lord.  They  will  not  willingly 
iffer  reproach  for  the  name  of  Christ.  Nor  will  they  deny 
emselves  the  luxuries  of  life,  to  save  a  world  from  helk  So^ 
r  are  they  from  remembering  that  self-denial  is  a  condition  of 
Iscipleship ,  that  they  don’t  know  what  self-denial  is.  They 
ever  have  really  denied  themselves  a  riband  or  a  pin  for 
hrist,  and  for  the  gospel.  O,  how  soon  such  professors  will 
e  in  hell !  Some  are  giving  of  their  abundance ,  and  are  giving 
mch,  and  are  ready  to  complain  that  others  don't  give  more  ; 
/hen,  in  truth,  they  do  not  give  any  thing  that  they  need ,  any 
ling  that  they  could  enjoy,  if  they  kept  it.  They  only  give 
f  their  surplus  wealth;  and  perhaps  that  poor  woman,  who 
uts  in  twelve  and  a  half  cents  at  the  monthly  concert,  has  exer- 
tsed  more  self-denial  than  they  have  in  giving  thousands. 
From  these  we  now  turn  to 

SINS  OF  COMMISSION. 

1.  Worldly  mindedness.  What  has  been  the  state  of  your 
eart  in  regard  to  your  worldly  possessions'?  .  Have  you  looked 
*t  them  as  really  yours — as  if  you  had  a  right  to  dispose  of 
nem  as  your  own,  according  to  your  own  will?  If  you  have, 
/rite  that  down.  If  you  have  loved  property,  and  sought  after 
j;  for  its  own  sake,  or  to  gratify  lust  or  ambition,  or  a  worldly 
pirit,  or  to  lay  it  up  for  your  families,  you  have  sinned,  and 
oust  repent. 

2.  Pride.  Recollect  all  the  instances  you  can,  m  which  you 
ave  detected  yourself  in  the  exercise  of  pride.  Vanity  is  a 
•articular  form  of  pride.  How  many  times  have  you  detected 
/ourself  in  consulting  vanity,  about  your  dress  and  appearance  . 
low  many  times  have  you  thought  more,  and  taken  more 
iains,  and  spent  more  time,  about  decorating  your  body  to  go 
o  church,  than  you  have  about  preparing  your  rmnd  tor  the 
vorship  of  God  ?  You  have  gone  to  the  house  of  God  caring 
nore  how  you  appear  outwardly  in  the  sight  of  mortal  men, 
ban  how  your  soul  appears  in  the  sight  of  the  heart- searching 
Hod.  You  have  in  fact  set  up  yourself  to  be  worshipped  by 


40 


HOW  TO  PROMOTE  A  REVIVAL. 


them,  rather  than  prepared  to  worship  God  yourself.  You 
came  to  divide  the  worship  of  God’s  house,  to  draw  off  the  at¬ 
tention  of  God’s  people  to  look  at  your  pretty  appearance.  It 
is  in  vain  to  pretend  now,  that  you  don’t  care  any  thing  about 
having  people  look  at  you.  Be  honest  about  it.  Would  you 
take  all  this  pains  about  your  looks  if  every  body  was  blind  ? 

3.  Envy.  Look  at  the  cases  in  which  you  were  envious  at 
those  who  you  thought  were  above  you  in  any  respect.  Or 
perhaps  you  have  envied  those  who  have  been  more  talented 
or  more  useful  than  yourself.  Have  you  not  so  envied  some, 
that  you  have  been  pained  to  hear  them  praised  ?  It  has  been 
more  agreeable  to  you  to  dwell  upon  their  faults,  than  upon 
their  virtues,  upon  their  failures,  than  upon  their  success.  Be 
honest  with  yourself,  and  if  you  have  harbored  this  spirit  of 
hell,  repent  deeply  before  God,  or  he  will  never  forgive  you. 

4.  Censoriousness.  Instances  in  which  you  have  had  a 
bitter  spirit,  and  spoken  of  Christians  in  a  manner  entirely 
devoid  of  charity  and  love — charity,  which  requires  you  always 
to  hope  the  best  the  case  will  admit,  and  to  put  the  best  con¬ 
struction  upon  any  ambiguous  conduct. 

5.  Slander.  The  times  you  have  spoken  behind  people’s 
backs  of  their  faults,  real  or  supposed,  of  members  of  the 
church  or  others,  unnecessarily  or  without  good  reason.  This 
is  slander.  You  need  not  lie  to  be  guilty  of  slander; — to  tell 
the  truth  with  the  design  to  injure,  is  slander. 

6.  Levity.  How  often  have  you  trifled  before  God,  as  you 
would  not  have  dared  to  trifle  in  the  presence  of  an  earthly  sove¬ 
reign?  You  have  either  been  an  Atheist,  and  forgotten  that 
there  Avas  a  God,  or  have  had  less  respect  for  him,  and  his 
presence,  than  you  would  have  had  for  an  earthly  judge. 

7.  Lying.  Understand  now  wdiat  lying  is.  Any  species  of 
designed  deception.  If  the  deception  is  not  designed  it  is  not 
lying.  But  if  you  design  to  make  an  impression  contrary  to 
the  naked  truth,  you  lie.  Put  down  all  those  cases  you  can 
recollect.  Don’t  call  them  by  any  soft  name.  God  calls  them 
LIES,  and  charges  you  with  LYING,  and  you  had  better 
charge  yourself  correctly. 

Ho\y  innumerable  are  the  falsehoods  perpetrated  every  day, 
in  business,  and  in  social  intercourse,  by  words,  and  looks,  and 
actions  designed  to  make  an  impression  on  others  contrary  to 
the  truth ! 

8.  Cheating. '  Set  down  all  the  cases  in  which  you  have 
dealt  with  an  individual,  and  done  to  him  that  which  you 
would  not  like  to  have  done  to  you.  That  is  cheating.  God 


HOW  TO  PROMOTE  A  REVIVAL. 


41 


laid  down  a  rule  in  the  case;  “  All  things  whatsoever  ye 
L  ild  that  men  should  do  to  you,  do  ye  even  so  to  them.” 
l  it  is  the  rule;  and  now  if  you  have  not  done  so  you  are 
leat.  Mind,  the  rule  is  not  that  you  should  do  what  you 
yht  reasonably  expect  them  to  do  to  you.  That  is  a  rule 
;ch  would  admit  of  every  degree  of  wickedness.  But  it  is 
ns  ye  WOULD  they  should  do  to  you.” 

(•’>.  Hypocrisy.  For  instance,  in  your  prayers  and  confessions 
Tod.  Set  down  the  instances  in  which  you  have  prayed 

8  things  you  did  not  really  want.  And  the  evidence  is, 

:  when  you  had  done  praying,  you  could  not  tell  what  you 
...  prayed  for.  How  many  times  have  you  confessed  sins 
■;  you  did  not  mean  to  break  off,  and  when  you  had  no 
•omn  purpose  not  to  repeat  them?  Yes,  have  confessed  sins 
|ien  you  knew  you  as  much  expected  to  go  and  repeat  them 

Iyrou  expected  to  live. 

0.  Robbing  God.  Instances  in  which  you  have  misspent 
ir  time,  and  squandered  hours  which  Gocl  gave  you  to  serve 
i  and  save  souls,  in  vain  amusements  or  foolish  conversa- 
i,  reading  novels,  or  doing  nothing  ;  cases  where  you  have 
applied  your  talents  and  powers  of  mind;  where  you  have 
'andered  money  on  your  lusts,  or  spent  it  for  things  you  did 
:  need,  and  which  neither  contributed  to  your  health,  comfort 
usefulness.  Perhaps  some  of  you  who  are  here  to-night 
e  laid  out  God’s  money  for  TOBACCO.  I  will  not  speak 
rum,  for  I  presume  there  is  no  professor  of  religion  here  to- 
ht  that  would  drink  rum.  I  hope  there  is  no  one  that  uses 
st  filthy  poison,  tobacco.  Think  of  a  professor  of  religion, 
ng  God’s  money  to  poison  himself  with  tobacco! 

1.  Bad  temper.  Perhaps  you  have  abused  your  wife,  m 
ir  children,  or  your  family,  or  servants,  or  neighbors.  Writa 
'll  down. 

2.  Hindering  others  from  being  useful.  Perhaps  you  have 
ikened  their  influence  by  insinuations  against  them.  You 
re  not  only  robbed  God  of  your  own  talents,  but  tied  the  hand? 
somebody  else.  What  a  wicked  servant  is  he  that  loiters 
lseif,  and  hinders  the  rest!  This  is  done  sometimes  by  ta- 
g  their  time  needlessly ;  sometimes  by  destroying  Christian 
:tfidence  in  them.  Thus  you  have  played  into  the  hands  ot 
an,  and  not  only  showed  yourself  an  idle  vagabond,  but  pre* 
ited  others  from  working. 

i  f  you  find  you  have  committed  a  fault  against  an  individual, 
that  individual  is  within  your  reach,  go  and  confess  it  im- 
diately,  and  get  that  out  of  the  way.  If  the  individual  you 

4* 


42 


HOW  TO  PROMOTE  A  REVIVAL. 


have  injured  is  too  far  off  for  you  to  go  and  see  him,  sit  down 
and  write  him  a  letter,  and  confess  the  injury,  pay  the  postage 
and  put  it  into  the  mail  immediately.  I  say,  pay  the  postage, 
or  otherwise  you  will  only  make  the  matter. worse.  You  will 
add  to  the  former  injury,  by  making  him  a  bill  of  expense.  The 
man  that  writes  a  letter  on  his  own  business,  and  sends  it  to 
another  without  paying  the  postage,  is  dishonest,  and  has  cheated 
him  out  of  so  much.  And  if  he  would  cheat  a  man  out  of  a 
sixpence  or  shilling,  when  the  temptation  is  so  small,  what  would 
he  not  do  were  the  temptation  greater,  and  he  had  the  prospect 
of  impunity  ?  If  you  have  defrauded  any  body,  send  the  money, 

the  full  amount  and  the  interest.  . 

Go  thoroughly  to  work  in  all  this.  Go  now.  Don  t  put  it 
off ;  that  will  only  make  the  matter  worse.  Confess  to  God 
those  sins  that  have  been  committed  against  God,  and  to  man 
those  sins  that  have  been  committed  against  man.  Don’t  think 
of  getting  off  by  going  round  the  stumbling  blocks.  Take  them 
up  out  of  the  way.  In  breaking  up  your  fallow  ground,  you 
must  remove  every  obstruction.  Things  may  be  left  that  you 
may  think  little  things,  and  you  may  wonder  why  you  do  not 
feel  as  vou  wish  to  in  religion,  when  the  reason  is  that  your 
proud  and  carnal  mind  has  covered  up  something  which  God  re¬ 
quired  you  to  confess  and  remove.  Break  up  all  the  ground  and 
turn  it  over.  Don’t  balk  it,  as  the  farmers  say ;  don’t  turn  aside 
for  little  difficulties;  drive  the  plow  right  through  them,  beam 
deep,  and  turn  the  ground  all  up,  so  that  it  may  all  be  mellow  and 
soft,  and  fit  to  receive  the  seed  and  bear  fruit  a  hundred  fold. 

When  you  have  gone  over  your  whole  history  in  this  wray, 
thoroughly,  if  you  will  then  go  over  the  ground  the  second  time, 
and  give  your  solemn  and  fixed  attention  to  it,  you  will  find  that 
the  things  you  have  put  down  will  suggest  other  things  of  whicli 
you  have  been  guilty,  connected  with  them,  or  near  them.  Then 
go  over  it  a  third  time,  and  you  will  recollect  other  things  con¬ 
nected  with  these.  And  you  will  find  in  the  end  that  you  can 
remember  an  amount  of  your  history,  and  particular  actions, 
even  in  this  life,  which  you  did  not  think  you  should  remember 
m  eternity.  Unless  you  do  take  up  your  sins  in  this  wmy,  and 
consider  them  in  detail,  one  by  one,  you  can  form  no  idea  of  the 
amount  of  your  sins.  You  should  go  over  it  as  thoroughly 
and  as  carefully,  and  as  solemnly,  as  you  would  if  you  were  just 
preparing  yourself  for  the  judgment. 

As  you  go  over  the  catalogue  of  your  sins,  be  sure  to  resolve 
upon  present  and  entire  reformation.  Wherever  you  find  any 
thing  wrong,  resolve  at  once,  in  the  strength  of  God,  to  sin  no 


HOW  TO  PROMOTE  A  REVIVAL. 


43 


re  in  that  way.  It  will  be  of  no  benefit  to  examine  yourself, 
-less  you  determine  to  amend  in  every  'particular  that  you  find 
ong  in  heart,  temper,  or  conduct. 

[f  you  find,  as  you  go  on  with  this  duty,  that  your  mind  is 
/I  all  dark,  cast  about  you,  and  you  will  find  there  is  some 
,son  for  the  Spirit  of  God  to  depart  from  you.  You  have  not 
*n  faithful  and  thorough.  In  the  progress  of  such  a  work  you 
ve  got  to  do  violence  to  yourself,  and.  bring  yourself  as  a  ra- 
aal  being  up  to  this  work,  with  the  Bible  before  you,  and  try 
;ur  heart  till  you  do  feel.  You  need  not  expect  that  God  will 
rk  a  miracle  for  you  to  break  up  your  fallow  ground.  It  is 
be  done  by  means.  Fasten  your  attention  to  the  subject  of 
ar  sins.  You  cannot  look  at  your  sins  long  and  thoroughly, 
d  see  how  bad  they  are,  without  feeling,  and  feeling  deeply. 
:perience  abundantly  proves  the  benefit  of  going  over  our 
;tory  in  this  way.  Set  yourself  to  the  work  now ;  resolve  that 
u  never  will  stop  till  you  find  you  can  pray.  \  ou  never  will 
ve  the  spirit  of  prayer,  till  you  examine  yourselves,  and  con- 
s  your  sins,  and  break  up  your  fallow  ground.  You  never 
11  have  the  Spirit  of  God  dwelling  in  you,  till  you  have  unrav- 
:d  this  whole  mystery  of  iniquity,  and  spread  out  your  sins 
fore  God.  Let  there  be  this  deep  work  of  repentance,  and 

I  confession,  this  breaking  down  before  God,  and  you  will 
ve  as  much  of  the  spirit  of  prayer  as  your  body  can  beai  up 
der.  The  reason  why  so  few  Christians  know  any  thing 
out  the  spirit  of  prayer,  is  because  they  never  would  take  the 
ins  to  examine  themselves  properly,  and  so  never  knew  what 
was  to  have  their  hearts  all  broken  up  in  this  way.  > 
You  see  I  have  only  begun  to  lay  open  this  subject  to-night, 
want  to  lay  it  out  before  you,  in  the  course  of  these  lectuies, 
that  if  you  will  begin  and  go  on  to  do  as  I  say,  the  results 

II  be  just  as  certain  as  they  are  when  the  farmer  breaks  up  a 
!  low  field,  and  mellows  it,  and  sows  his  grain.  It  will  be  so, 

Iyou  will  only  begin  in  this  way,  and  hold  on  till  all  your 
rdened  and  callous  hearts  break  up. 

REMARKS. 

1.  It  will  do  no  good  to  preach  to  you  while  your  hearts  are 
this  hardened,  and  waste,  and  fallow  state.  rhe  farmer 
ght  just  as  well  sow  his  grain  on  the  rock.  It  will  bring 
th  no  fruit.  This  is  the  reason  why  there  are  so  many 
litless  professors  in  the  church,  and  why  there  is  so  much 
tside  machinery,  and  so  little  deep-toned  feeling  in  the 
turch.  Look  at  the  Sabbath  school  for  instance,  and  see  how 


44 


HOW  TO  PROMOTE  A  REVIVAL. 


much  machinery  there  is,  and  how  little  of  the  power  of  godli¬ 
ness.  If  you  go  on  in  this  way,  the  word  of  God  will  continue 
to  harden  you,  and  you  will  grow  worse  and  worse,  just  as  the 
rain  and  snow  on  an  old  fallow  field  makes  the  turf  thicker, 
and  the  clods  stronger. 

2.  See  why  so  much  preaching  is  wasted,  and  worse  than 
wasted.  It  is  because  the  church  will  not  break  up  their  fal¬ 
low  ground.  A  preacher  may  wear  out  his  life,  and  do  very 
little  good,  while  there  are  so  many  stony-ground  hearers,  who 
have  never  had  their  fallow  ground  broken  up.  They  are  only 
half  converted,  and  their  religion  is  rather  a  change  of  opinion 
than  a  change  of  the  feeling  of  their  hearts.  There  is  mechanical 
religion  enough,  but  very  little  that  looks  like  deep  heart-work. 

3.  Professors  of  religion  should  never  satisfy  themselves,  or 
expect  a  revival,  just  by  starting  out  of  their  slumbers,  and  blus¬ 
tering  about,  and  making  a  noise,  and  talking  to  sinners.  They 
must  get  their  fallow  ground  broken  up.  It  is  utterly  unphilo- 
sophical  to  think  of  getting  engaged  in  religion  in  this  way. 
If  your  fallow  ground  is  broken  up,  then  the  way  to  get  more 
feeling,  is  to  go  out  and  see  sinners  on  the  road  to  hell,  and 
talk  to  them,  and  guide  inquiring  souls,  and  you  will  get  more 
feeling.  You  may  get  into  an  excitement  without  this  break¬ 
ing  up ;  you  may  show  a  kind  of  zeal,  but  it  won't  last  long, 
and  it  won’t  take  hold  of  sinners,  unless  your  hearts  are  broken 
up.  The  reason  is,  that  you  go  about  it  mechanically,  and 
have  not  broken  up  your  fallow  ground. 

4.  And  now,  finally,  will  you  break  up  your  fallow  ground? 
Will  you  enter  upon  the  course  now  pointed  out,  and  persevere 
till  you  are  thoroughly  awake  ?  If  you  fail  here,  if  you  don’t 
do  this ,  and  get  prepared,  you  can  go  no  further  with  me  in 
this  course  of  lectures.  I  have  gone  with  you  as  far  as  it  is  of 
any  use  to  go,  until  your  fallow  ground  is  broken  up.  Now, 
you  must  make  thorough  work  upon  this  point,  or  all  I  have 
further  to  say  will  do  you  little  good.  Nay,  it  will  only  harden 
and  make  you  worse.  If,  when  next  Friday  night  arrives,  it 
finds  you  with  unbroken  hearts,  you  need  not  expect  to  be  bene¬ 
fited  by  what  I  shall  say.  If  you  don’t  set  about  this  work 
immediately,  I  shall  take  it  for  granted  that  you  don’t  mean  to 
be  revived,  that  you  have  forsaken  your  minister,  and  mean  to 
let  him  go  up  to  battle  alone.  If  you  don’t  do  this,  I  charge 
you  with  having  forsaken  Christ,  with  refusing  to  repent  and 
do  your  first  work.  But  if  you  will  be  prepared  to  enter  upon 
the  work,  I  propose,  God  willing,  next  Friday  evening,  to  lead 
you  into  the  work  of  saving  sinners. 


LECTURE  IV. 


PREVAILING  PRAYER. 

'  ?ext. — The  effectual,  fervent  prayer  of  a  righteous  man  availeth  much. — 
mes  v.  16. 

The  last  lecture  referred  principally  to  the  confession  of  sin. 
)-night  my  remarks  will  be  chiefly  confined  to  the  subject  of 
ercession,  or  prayer.  There  are  two  kinds  of  means  requi- 
s  to  promote  a  revival ;  one  to  influence  men,  the  other  to 
luence  God.  The  truth  is  employed  to  influence  men,  and 
ayer  to  move  God.  When  I  speak  of  moving  God,  I  do  not 
ian  that  God’s  mind  is  changed  by  prayer,  or  that  his  dispo- 
lion  or  character  is  changed.  But  prayer  produces  such  a 
ange  in  us  as  renders  it  consistent  for  God  to  do  as  it  would 
t  be  consistent  for  him  to  do  otherwise.  When  a  sinner  re¬ 
nts,  that  state  of  feeling  makes  it  proper  for  God  to  forgive 
n.  God  has  always  been  ready  to  forgive  him  on  that  con- 
ion,  so  that  when  the  sinner  changes  his  feelings,  and  re¬ 
nts,  it  requires  no  change  of  feeling  in  God  to  pardon  him. 
is  the  sinner’s  repentance  that  renders  his  forgiveness  pro- 
r,  and  is  the  occasion  of  God’s  acting  as  he  does.  So  when 
iristians  offer  effectual  prayer,  their  state  of  feeling  renders 
oroper  for  God  to  answer  them.  He  was  always  ready  to 
stow  the  blessing,  on  the  condition  that  they  felt  right,  and 
ered  the  right  kind  of  prayer.  Whenever  this  change  takes 
ice  in  them,  and  they  offer  the  right  kind  of  prayer,  then 
)d,  without  any  change  in  himself,  can  answer  them.  When 
3  offer  effectual  fervent  prayer  for  others,  the  fact  that  we 
,er  such  prayer  renders  it  consistent  for  him  to  do  what  we 
,iy  for,  when  otherwise  it  would  not  have  been  consistent. 
Prayer  is  an  essential  link  in  the  chain  of  causes  that  lead 
.a  revival ;  as  much  so  as  truth  is.  Some  have  zealously 
:ed  truth  to  convert  men,  and  laid  very  little  stress  on  prayer, 
ley  have  preached,  and  talked,  and  distributed  tracts  with 
eat  zeal,  and  then  wondered  that  they  had  so  little  success, 
id  the  reason  was,  that  they  forgot  to  use  the  other  branch  of 
3  means,  effectual  prayer.  They  overlooked  the  fact,  that 
ith  by  itself  will  never  produce  the  effect,  without  the  Spirit 
1  God. 

Sometimes  it  happens  that  those  who  are  the  most  engaged 


46 


PREVAILING  PRAYER. 


in  employing  truth,  are  not  the  most  engaged  m  prayer.  This 
is  always  unhappy. — For  unless  they,  or  somebody  else,' 
have  the  spirit  of  prayer,  the  truth  by  itself  will  do  nothing 
but  harden  men  in  impenitence.  Probably  in  the  day  ol  judg¬ 
ment  it  will  be  found  that  nothing  is  ever  done  by  the  truth, 
used  ever  so  zealously,  unless  there  is  a  spirit  of  prayer  some¬ 
where  in  connection  with  the  presentation  of  truth.  '  I 

Others  err  on  the  other  side.  Not  that  they  lay  too  much 
stress  on  prayer.  But  they  overlook  the  fact  that  prayer  might 
be  offered  for  ever,  by  itself,  and  nothing  would  be  done.  Be¬ 
cause  sinners  are  not  converted  by  direct  contact  of  the  Holy 
Ghost,  but  by  the  truth,  employed  as  a  means.  To  expect  the 
conversion  of  sinners  by  prayer  alone,  without  the  employ¬ 
ment  of  truth,  is  to  tempt  God. 

The  subject  of  discourse  this  evening,  is 

PREVAILING  PRAYER. 

I.  I  propose  to  show  what  is  effectual  or  prevailing  prayer, 

II.  State  some  of  the  most  essential  attributes  of  prevailing 
prayer. 

III.  Give  some  reasons  why  God  requires  this  kind  of 
prayer. 

IV.  Show  that  such  prayer  will  avail  much. 

I.  I  proceed  to  show  what  is  prevailing  prayer. 

1.  Effectual,  prevailing  prayer,  does  not  consist  in  benevo¬ 
lent  desires  merely.  Benevolent  desires  are  doubtless  pleasing 
to  God.  Such  desires  pervade  heaven,  and  are  found  in  all 
holy  beings.  But  they  are  not  prayer.  Men  may  have  these 
desires  as  the  angels  and  glorified  spirits  have  them.  But  this 
is  not  the  effectual,  prevailing  prayer,  spoken  of  in  the  text. 
Prevailing  prayer  is  something  more  than  this. 

2.  Prevailing,  or  effectual  prayer,  is  that,  prayer  which  attains 
the  blessing  that  it  seeks.  It  is  that  prayer  which  effectually  moves 
God.  The  very  idea  of  effectual  prayer  is,  that  it  effects  its  object. 

II.  I  will  state  some  of  the  most  essential  attributes  of  pre¬ 
vailing  prayer.  I  cannot  detail  in  full  all  the  things  that  go  to 
make  up  prevailing  prayer.  But  I  will  mention  some  things 
that  are  essential  to  it ;  some  things  which  a  person  must  do  in 
order  to  prevail  in  prayer. 

1.  He  must  'pray  for  a  definite  object.  He  need  not  expect 
to  offer  such  prayer,  if  he  prays  at  random,  without  any7  dis¬ 
tinct  or  definite  object.  He  must  have  an  object  distinctly  be¬ 
fore  his  mind.  I  speak  now  of  secret  prayer.  Many  people 
go  away  into  their  closets,  because  they  must  say  their  prayers. 


PREVAILING  PRAYER. 


r  * 


47 


|e  time  has  come  that  they  are  in  the  habit  of  going  by  them- 
ves  for  prayer,  in  the  morning,  or  at  noon,  or  at  whatever 
te  of  day  it  may  be.  And  instead  of  having  any  thing  to 
rf  any  definite  object  before  their  mind,  they  fall  down  on 
ir  knees,  and  pray  for  just  what  comes  into  their  minds,  for 
>ry  thing  that  floats  in  their  imagination  at  the  time,  and 
en  they  have  done,  they  could  not  tell  hardly  a  word  of 
Hat  they  had  been  praying  for.  This  is  not  effectual  prayer. 

'  hat  should  we  think  of  any  body  who  should  try  to  move  a 
",'islature  so,  and  should  say,  “  Now  it  is  winter,  and  the  legis- 
ure  is  in  session,  and  it  is  time  to  send  up  petitions,,  and 
3uld  go  up  to  the  legislature  and  petition  at  random,  without 
y  definite  object?  Do  you  think  such  petitions  would  move 
b  legislature  ? 

A  man  must  have  some  definite  object  before  his  mind.  He 
mot  pray  effectually  for  a  variety  of  objects  at  once.  The 
t  nd  of  man  is  so  constituted  that  it  cannot  fasten  its  desires 
ensely  upon  many  things  at  the  same  time.  All  the  instances 
effectual  prayer  recorded  in  the  Bible  were  of  this  kind. 

'  herever  you  see  that  the  blessing  sought  for  in  prayer  was 
ained,  you  will  find  that  the  prayer  which  was  offered  was 
a.yer  for  that  definite  object. 

2.  Prayer,  to  be  effectual,  must  be  in  accordance  with  the 
sealed  will  of  God.  To  pray  for  things  contrary  to  the 
vealed  will  of  God,  is  to  tempt  God.  There  are  three  ways 
which  God’s  will  is  revealed  to  men  for  their  guidance  m 

Bayer.  ... 

(1.)  By  express  promises  or  predictions  in  the  Bible,  that 

will  give  or  do  certain  things.  Either  by  express  promises 
regard  to  particular  things,  or  promises  in  general  terms,  so 
at  we  may  apply  them  to  particular  things.  For  instance, 
lere  is  this  promise :  “  Whatsoever  things  ye  desire,  when  ye 
ay,  believe  that  ye  receive  them,  and  ye  shall  have  them. 

(2.)  Sometimes  God  reveals  his  will  by  his  providence. 
rhen  he  makes  it  clear  that  such  and  such  events  are  about  to 
ke  place,  it  is  as  much  a  revelation  as  if  he  had  written  it  in 
s  word.  It  would  be  impossible  to  reveal  every  thing  in  the 
ible.  But  God  often  makes  it  clear  to  those  who  have  spi- 
tual  discernment,  that  it  -is  his  will  to  grant  such  and  such 

'essings.  . 

(3.)  By  his  Spirit.  When  God’s  people  are  at  a  loss  what 

pray  for,  agreeable  to  his  will,  his  Spirit  often  instructs  them, 
sphere  there  is  no  particular  revelation,  and  providence  leases 
dark,  and  we  know  not  what  to  pray  for  as  we  ought,  we  are 


48 


PREVAILING  PRAYER. 


expressly  told,  that  “the  Spirit  also  helpethour  infirmities  "and 
“  the  Spirit  itself  maketh  intercession  for  us  with  groaning? 
that  cannot  be  uttered.”  A  great  deal  has  been  said  on  the 
subject  of  praying  in  faith  for  things  not  revealed.  It  is  object¬ 
ed,  that  this  doctrine  implies  a  new  revelation.  I  answer,  that, 
new  or  old,  it  is  the  very  revelation  that  Jehovah  says  he  makes. 
It  is  just  as  plain  here,  as  if  it  were  now  revealed  by  a  voice 
from  heaven,  that  the  Spirit  of  God  helps  the  people  of  God  to 
pray  according  to  the  will  of  God,  when  they  themselves  know 
not  what  things  they  ought  to  pray  for.  “  And  he  that  search- 
eth  the  heart  knoweth  the  mind  of  the  Spirit,”  because  he  maketh 
intercession  for  the  saints  according  to  the  will  of  God,  and  he 
leads  Christians  to  pray  for  just  those  things,  with  groaning? 
that  cannot  be  uttered.  When  neither  the  word  nor  provi¬ 
dence  enables  them  to  decide,  then  let  them  be  filled  with  the 
Spirit,  as  God  commands  them  to  be.  He  says,  “  Be  ye  filled 
with  the  Spirit.”  And  He  will  lead  their  minds  to  such  things 
as  God  is  willing  to  grant. 

3.  To  pray  effectually,  you  must  pray  with  submission  to 
the  will  of  God.  Don’t  confound  submission  with  indifference. 
No  two  things  are  more  unlike.  I  once  knew  an  individual' 
come  where  there  was  a  revival.  He  himself  was  cold,  and 
did  not  enter  into  the  spirit  of  it,  and  had  no  spirit  of  prayer; 
and  when  he  heard  the  brethren  pray  as  if  they  could  not  bej 
denied,  he  was  shocked  at  their  boldness,  and  kept  all  the  timei 
insisting  on  the  importance  of  praying  with  submission  ;  when 
it  was  as  plain  as  any  thing  could  be,  that  he  confounded  sub  I 
mission  with  indifference. 

So  again,  don’t  confound  submission  in  prayer  with  a  general! 
confidence  that  God  will  do  what  is  right.  It  is  proper  to  have 
this  confidence  that  God  will  do  what  is  right  in  all  things. 
But  this  is  a  different  thing  from  submission.  What  I  mean 
by  submission  in  prayer,  is,  acquiescence  in  the  revealed  will 
of  God.  To  submit  to  any  command  of  God  is  to  obey  it. 
Submission  to  some  supposable  or  possible,  but  secret  decree  of 
God,  is  not  submission.  To  submit  to  any  dispensation  of  Pro¬ 
vidence  is  impossible  till  it  comes.  For  we  never  can  know 
what  the  ^vent  is  to  be,  till  it  takes  place.  Take  a  case  :  Da¬ 
vid,  when  his  child  was  sick,  was  distressed,  and  agonized  in 
prayer,  and  refused  to  be  comforted.  He  took  it  so  much  to 
heart,  that  when  the  child  died,  his  servants  were  afraid  to  tell 
him  the  child  was  dead,  for  fear  he  wnuld  vex  himself  still 
worse.  But  as  soon  as  he  heard  that  the  child  was  dead,  he 
laid  aside  his  grief,  and  arose,  and  asked  for  food,  and  ate  and 


PREVAILING  PRAYER. 


49 


ank  as  usual.  While  the  child  was  yet  alive,  he  did  not 
iow  what  was  the  will  of  God,  and  so  he  fasted  and  prayed, 
fid  said,  “Who  can  tell  whether  God  will  be  gracious  to  me, 
at  my  child  may  live?'’  He  did  not  know  but  that  his  prayer 
$id  agony  was  the  very  thing  on  which  it  turned,  whether  the 
ild  was  to  live  or  not.  He  thought  that  if  he  humbled  him- 
> If  and  entreated  God,  perhaps  God  would  spare  him  this 
ow.  But  as  soon  as  God’s  will  appeared,  and  the  child  was 
;ad,  he  bowed  like  a  saint.  He  seemed  not  only  to  acquiesce, 
jit  actually  to  take  a  satisfaction  in  it.  “  I  shall  go  to  him, but 
»  shall  not  return  to  me.”  This  was  true  submission.  He 
asoned  correctly  in  the  case.  While  he  had  no  revelation  of 
(e  will  of  God,  he  did  not  know  but  what  the  child’s  recovery 
'•pended  on  his  prayer.  But  when  he  had  a  revelation  of  the 
til  of  God,  he  submitted.  While  the  wrill  of  God  is  not  known, 

>  submit,  without  prayer,  is  tempting  God.  Perhaps,  and  for 
ight  you  know,  the  fact  of  your  offering  the  right  kind  of 
■ayer,  may  be  the  thing  on  which  the  event  turns.  In  the 
se  of  an  impenitent  friend,  the  very  condition  on  which  he  is 
be  saved  from  hell,  may  be  the  fervency  and  importunity  of 
our  prayer  for  that  individual. 

4.  Effectual  prayer  for  an  object  implies  a  desire  for  that  ob- 
ct  commensurate  with  its  importance.  If  a  person  truly  desires 
iy  blessing,  his  desires  will  bear  some  proportion  to  the  great 
p'.ss  of  the  blessing.  The  desires  of  the  Lord  Jesus  Christ  for 
i  e  blessing  he  prayed  for,  were  amazingly  strong,  and  amount 
si  even  to  agony.  If  the  desire  for  an  object  is  strong,  and  is 
benevolent  desire,  and  the  thing  not  contrary  to  the  will  and 
rovidence  of  God,  the  presumption  is,  that  it  will  be  granted, 
here  are  two  reasons  for  this  presumption : 

(1.)  From  the  general  benevolence  of  God.  If  it  is  a  desi- 
a.ble  object ;  if,  so  far  as  we  can  see,  it  would  be  an  act  of  be- 
wolence  in  God  to  grant  it,  his  general  benevolence  is  pre- 
imptive  evidence  that  he  will  grant  it. 

(2.)  If  you  find  yourself  exercised  with  benevolent  desires 
sr  any  object,  there  is  a  strong  presumption  that  the  Spirit  of 
od  is  exciting  these  very  desires,  and  stirring  you  up  to  pray 
r  that  object,  so  that  it  may  be  granted  in  answer  to  prayer. 
i  such  a  case  no  degree  of  desire  or  importunity  in  prayer  is 
iproper.  A  Christian  may  come  up,  as  it  were,  and  take 
old  of  the  hand  of  God.  See  the  case  of  Jacob,  when  he  ex- 
aimed,  in  an  agony  of  desire,  “  I  will  not  let  thee  go,  except 
[iou  bless  me.”  Was  God  displeased  with  his  boldne  $s  and 
aport unity  ?  Not  at  all ;  but  he  granted  him  the  very  tl  ing  he 

5 


i 


50 


PREVAILING  PRAYER. 


prayed  for.  So  in  the  case  of  Moses.  God  said  to  Moses, 

“  Let  me  alone,  that  I  may  destroy  them,  and  blot  out  their 
name  from  under  heaven,  and  I  will  make  of  thee  a  nation 
mightier  and  greater  than  they.”  What  did  Moses  do?  Did 
he  stand  aside  and  let  God  do  as  he  said?  No,  his  mind  runs 
back  to  the  Egyptians,  and  he  thinks  how  they  will  triumph. 
“Wherefore  should  the  Egyptians  say,  For  mischief  did  he 
bring  them  out.”  It  seemed  as  if  he  took  hold  of  the  uplifted 
hand  of  God,  to  avert  the  blow.  Did  God  rebuke  him  lor  his 
interference,  and  tell  him  he  had  no  business  to  interfere1? 
No ;  it  seemed  as  if  he  was  unable  to  deny  any  thing  to  such 
importunity,  and  so  Moses  stood  in  the  gap,  and  prevailed  with 

God.  ...  I 

It  is  said  of  Xavier,  the  missionary,  that  he  was  once  called 
to  pray  for  a  man  who  was  sick,  and  he  prayed  so  fervently 
that  he  seemed  as  it  were  to  do  violence  to  heaven — so  the 
writer  expresses  it.  And  he  prevailed,  and  the  man  recovered. 

Such  prayer  is  often  offered  in  the  present  day,  when  Chris¬ 
tians  have  been  wrought  up  to  such  a  pitch  of  importunity  and 
such  a  holy  boldness,  that  afterwards,  when  they  looked  back 
upon  it,  they  were  frightened  and  amazed  at  themselves,  to 
think  they  should  dare  to  exercise  such  importunity  with  God. 
And  yet  these  prayers  have  prevailed,  and  obtained  the  bless¬ 
ing.  And  many  of  these  persons,  that  I  am  acquainted  with, 
are  among  the  holiest  persons  I  know  in  the  world. 

5.  Prayer,  to  be  effectual,  must  be  offered  from  right  mo¬ 
tives.  Prayer  should  not  be  selfish,  but  dictated  by  a  supreme 
regard  for  the  glory  of  God.  A  great  deal  of  prayer  is  offered 
from  pure  selfishness.  Women  sometimes  pray  for  their  hus¬ 
bands,  that  they  may  be  converted,  because  they  say,  “  It  would 
be  so  much  more  pleasant,  to  have  my  husband  go  to  meeting 
with  me,”  and  all  that.  And  they  seem  never  to  lift  up  their 
thoughts  above  self  at  all.  They  do  not  seem  to  think  how 
their  husbands  are  dishonoring  God  by  their  sins,  and  how 
God  would  be  glorified  in  their  conversion.  So  it  is  with  pa¬ 
rents  very  often.  They  can’t  bear  to  think  that  their  children 
should  be  lost.  They  pray  for  them  very  earnestly  indeed. 
But  if  you  go  to  talk  with  them,  they  are  very  tender,  and  tell  you 
how  good  their  children  are,  how  they  respect  religion,  and 
they  think  they  are  almost  Christians  now  ;  and  so  they  talk  as 
if  they  were  afraid  you  would  hurt  their  children  if  you  tell  them 
the  truth.  They  do  not  think  how  such  amiable  and  lovely 
children  are  dishonoring  God  by  their  sins;  they  are  only 
thinking  what  a  dreadful  thing  it  will  be  for  them  to  go  to  hell- 


PREVAILING  PRAYER. 


51 


!  unless  their  thoughts  rise  higher  than  this,  their  prayers 
i  .  never  prevail  with  a  holy  God.  The  temptation  to  selfish 
ives  is  so  strong,  that  there  is  reason  to  fear  a  great  many 
?  mtal  prayers  never  rise  above  the  yearnings  of  parental 
derness.  And  that  is  the  reason  why  so  many  prayers  are 
$  heard,  and  why  so  many  pious,  praying  parents  have  un- 
» ly  children.  Much  of  the  prayer  for  the  heathen  world, 
»ns  to  be  based  on  no  higher  principle  than  sympathy.  Mis¬ 
ery  agents,  and  others,  are  dwelling  almost  exclusively 
n  the  six  hundred  millions  of  heathens  going  to  hell,  while 
3  is  said  of  their .  dishonoring  God.  This  is  a  great  evil; 
until  the  church  have  higher  motives  for  prayer  and  mis- 
uary  effort  than  sympathy  for  the  heathen,  their  pikers  and 
rts  will  never  amount  to  much. 

.  Prayer,  to  be  effectual,  must  be  by  the  intercession  of  the 
.rit.  You  never  can  expect  to  offer  prayer  according  to  the 
1  of  God  without  the  Spirit.  In  the  first  two  cases,  it  is  not 
ruse  Christians  are  unable  to  offer  such  prayer,  where  the 
!;[  of  God  is  revealed  in  his  word,  or  indicated  by  his  provi- 
ce.  They  are  able  to  do  it,  just  as  they  are  able  to  be  holy. 

It;  the  fact  is,  that  they  are  so  wicked,  that  they  never  do  offer 
h  prayer,  without  they  are  influenced  by  the  Spirit  of  God. 
|kere  must  be  a  faith,  such  as  is  produced  by  the  effectual 
q  ration  of  the  Holy  Ghost. 

I  .  It  must  be  persevering  prayer.  As  a  general  thing, 
C  ristians  who  have  backslidden  and  lost  the  spirit  of  prayer, 
ill  not  get  at  once  into  the  habit  of  persevering  prayer.  Their 
a. ids  are  not  in  a  right  state,  and  they  cannot  fix  their  minds, 
li  hold  on  till  the  blessing  comes.  If  their  minds  were  in  that 
lue,  that  they  would  persevere  till  the  answer  comes,  effectual 
i  yer  might  be  offered  at  once,  as  well  as  after  praying  ever 
many  times  for  an  object.  But  they  have  to  pray  again  and 
in,  because  their  thoughts  are  so  apt  to  wander  away,  and  are 
easily  diverted  from  the  object  to  something  else.  Until  their 
ids  get  imbued  with  the  spirit  of  prayer,  they  will  not  keep 
d  to  one  point,  and  push  their  petition  to  an  issue  on  the  spot, 
not  think  you  are  prepared  to  offer  prevailing  prayer,  if 
ir  feelings  will  let  you  pray  once  for  an  object,  and  then  leave 
Most  Christians  come  up  to  prevailing  prayer  by  a  protract- 
$  process.  Their  minds  gradually  become  filled  with  anxiety 
ut  an  object,  so  that  they  will  even  go  about  their  business, 
hing  out  their  desires  to  God.  Just  as  the  mother  whose. 
.Id  is  sick,  goes  round  her  house,  sighing  as  if  her  heart 
tald  break.  And  if  she  is  a  praying  mother,  her  sighs  are 


52 


PREVAILING  PRAYER. 


breathed  out  to  God  all  the  day  long.  If  she  goes  out  of  the 
room  where  her  child  is,  her  mind  is  still  on  it;  and  it  sne  is 
asleep,  still  her  thoughts  are  on  it,  and  she  starts  in  her  areams, 
thinking  it  is  dying.  Her  whole  mind  is  absorbed  in  that  sick 
child.  "This  is  tbs  state  of  mind  in  which  Christians  offer  pre¬ 
vailing  prayer. 

i  What  was  the  reason  that  Jacob  wrestled  all  night  in  prayer 
with  God  ?  He  knew  that  he  had  done  his  brother  Esau  a  grea, 
injury,  in  getting  away  the  birthright  a  long  time  ago.  And  now 
he  was  informed  that  his  injured  brother  was  coming  to  meet 
him,  with  an  armed  force  altogether  too  powerful  for  him  to  con¬ 
tend  against.  And  there  was  great  reason  to  suppose  he  was 
coming*  with  a  purpose  of  revenge.  There  were  two  reasons 
then  why  he  should  be  distressed.  The  first  was,  that  he  had 
done  this  great  injury,  and  had  never  made  any  reparation.  The 
other  was,  that  Esau  was  coming  with  a  force  sufficient  to 
crush  him.  Now,  what  does  he  do  ?  Why,  he  first  arranges 
every  thing  ir  the  best  manner  he  can  to  meet  his  brother,  send¬ 
ing  his  present  first,  then  his  property,  then  his  family,  putting 
those  he  loved  most  farthest  behind.  And  by  this  time  his  mind 
was  so  exercised  that  he  could  not  contain  himself.  He  goes 
away  alone  over  the  brook,  and  pours  out  his  very  soul  in  an 
agony  of  prayer  all  night.  And  just  as  the  day  was  breaking, 
the  angel  of  the  covenant  said,  “  Let  me  go;”  and  his  whole 
being  was,  as  it  vcere,  agonized  at  the  thought  of  giving  up, 
and  he  cried  out,  “  I  will  not  let  thee  go  except  thou  bless  me.” 
His  soul  was  wrought  up  into  an  agony,  and  he  obtained  the 
blessing,  but  he  always  bore  the  marks  of  it,  and  showed  that 
his  body  had  been  greatly  affected  by  this  mental  struggle.  This 
is  prevailing  prayer. 

Now,  do  not  deceive  yourselves  with  thinking  that  you  offer 
effectual  prayer,  unless  you  have  this  intense  desire  for  the 
blessing.  I  dofft  believe  in  it.  Prayer  is  not  effectual  unless 
it  is  offered  up  with  an  agony  of  desire.  The  apostle  Paul 
speaks  of  it  as  a  travail  of  the  soul.  Jesus  Christ,  when  he 
was  praying  in  the  garden,  was  in  such  an  agony,  that  he 
sweat  as  it  were  great  drops  of  blood  falling  dowrn  to  the 
ground.  I  have  never  known  a  person  sweat  blood ;  but  I 
have  known  a  person  pray  till  the  blood  started  from  the  nose. 
And  I  have  known  persons  pray  till  they  were  all  wet  with 
perspiration,  in  the  coldest  weather  in  winter.  I  have  known 
persons  pray  for  hours,  till  their  strength  was  all  exhausted 
with  the  agony  of  their  minds.  Such  prayers  prevailed  with 
God. 


•PREVAILING  PRAYER. 


53 


Phis  agony  in  prayer  was  prevalent  in  President  Edwards’ 

,  in  the  revivals  that  then  took  place.  It  was  one  of  the 
at  stumbling  blocks  in  those  days,  to  persons  who  were  op¬ 
ed  to  the  revival,  that  people  used  to  pray  till  the  body  was 
.rpowered  with  their  feelings.  I  will  read  a  paragraph  of 
it  President  Edwards  says  on  the  subject,  to  let  you  see  that 
i  is  not  a  new  thing  in  the  church,  but  has  always  prevailed 
erever  revivals  prevailed  with  power.  It  is  from  his 
Oughts  on  Revivals. 

(We  cannot  determine  that  God  never  shall  give  any  person 
nuch  of  a  discovery  of  himself,  not  only  as  to  weaken  their 
ies,  but  to  take,  away  their  lives.  It  is  supposed  by  very 
rned  and  judicious  divines,  that  Moses’  life  was  taken  away 
Kr  this  manner ;  and  this  has  also  been  supposed  to  be  the 
lie  with  some  other  saints.  Yea,  I  do  not  see  any  solid,  sure 
mnds  any  have  to  determine,  that  God  shall  never  make 
h  strong  impressions  on  the  mind  by  his  Spirit,  that  shall  be 
occasion  of  so  impairing  the  frame  of  the  body,  and  particu- 
ly  that  part  of  the  body,  the  brain,  that  persons  shall  be  de- 
ved  of  the  use  of  reason.  As  I  said  before,  it  is  too  much  for 
to  determine,  that  God  will  not  bring  an  outward  calamity 
.bestowing  spiritual  and  eternal  blessings:  so  it  is  too  much 
us  to  determine,  how  great  an  outward  calamity  he  will 
g.  If  God  give  a  great  increase  of  discoveries  of  himself, 
1  of  love  to  him,  the  benefit  is  infinitely  greater  than  the  ca¬ 
nity,  though  the  life  should  presently  after  be  taken  awayr; 
Iji,  though  the  soul  should  not  immediately  be  taken  to 
iven,  but  should  lie  some  years  in  a  deep  sleep,  and  then  be 
en  to  heaven ;  or,  which  is  much  the  same  thing,  if  it  be  de- 
ved  of  the  use  of  its  faculties,  and  be  inactive  and  unservicea- 
,  as  if  it  lay  in  a  deep  sleep  for  some  years,  and  then  should 
ps  into  glory.  We  cannot  determine  how  great  a  calamity 
^traction  is,  when  considered  with  all  its  consequences,  and 
that  might  have  been  consequent,  if  the  distraction  had  not 
ppened ;  nor  indeed  whether  (thus  considered)  it  be  any  ca¬ 
nity  at  all,  or  whether  it  be  not  a  mercy,  by  preventing  some 
eat  sin,  or  some  more  dreadful  thing,  if  it  had  not  been.  It 
.s  a  great  fault  in  us  to  limit  a  sovereign,  all-wise  God,  whose 
Imgents  are  a  great  deep,  and  his  ways  past  finding  out, 
lere  he  has  not  limited  himself,  and  things  concerning  which 
has  not  told  us  what  his  way  shall  be.  It  is  remarkable, 
j  nsidering  in  what  multitudes  of  instances,  and  to  how  great 
Ijlegree,  the  frame  of  the  body  has  been  overpowered  of  late, 
it  persons’  lives  have,  notwithstanding,  been  preserved,  and 

5* 


54 


PREVAILING  PRAYER. 


that  the  instances  of  those  that  have  been  deprived  of  reason, 
have  been  so  very  few,  and  those,  perhaps  all  of  them,  persons 
under  the  peculiar  disadvantage  of  a  weak,  vapory  habit  of 
body.  A  merciful  and  careful  Di  vine  hand  is  very  manifest  in  it, 
that  in  so  many  instances  where  the  ship  has  begun  to  sink,  yet 
it  has  been  upheld,  and  has  not  totally  sunk.  The  instances  of 
such  as  have  been  deprived  of  reason  are  so  few,  that  certainly 
they  are  not  enough  to  cause  us  to  be  in  any  fright,  as  though 
this  work  that  has  been  carried  on  in  the  country,  was  like  to 
be  of  baneful  influence;  unless  we  are  disposed  to  gather  up 
all  that  we  can  to  darken  it,  and  set  it  forth  in  frightful  colors. 

“  There  is  one  particular  kind  of  exercise  and  concern  of 
mind,  that  many  have  been  overpowered  by,  that  has  been  espe¬ 
cially  stumbling  to  some ;  and  that  is,  the  deep  concern  and 
distress  that  they  have  been  in  for  the  souls  of  others.  I  am 
sorry  that  any  put  us  to  the  trouble  of  doing  that  which  seems 
so  needless,  as  defending  such  a  thing  as  this.  It  seems  like 
mere  trifling  in  so  plain  a  case,  to  enter  into  a  formal  and  par¬ 
ticular  debate,  in  order  to  determine  whether  there  be  any  thing 
in  the  greatness  and  importance  of  the  case,  that  will  answer, 
and  bear  a  proportion  to  the  greatness  of  the  concern  that  some 
have  manifested.  Men  may  be  allowed,  from  no  higher  a  prin¬ 
ciple  than  common  ingenuity  and  humanity,  to  be  very  deeply 
concerned,  and  greatly  exercised  in  mind,  at  seeing  others  in 
great  danger  of  no  greater  a  calamity  than  drowning,  or  being 
burnt  up  in  a  house  on  fire.  And  if  so,  then  doubtless  it  will 
be  allowed  to  be  equally  reasonable,  if  they  saw  them  in  danger 
of  a  calamity  ten  times  greater,  to  be  still  much  more  concern¬ 
ed  ;  and  so  much  mtfre  still,  if  the  calamity  was  still  vastly 
greater.  And  why  then  should  it  be  thought  unreasonable, 
and  looked  upon  with  a  very  suspicious  eye,  as  if  it  must  come 
from  some  bad  cause,  when  persons  are  extremely  concerned 
at  seeing  others  in  very  great  danger  of  suffering  the  fierceness 
and  wrath  of  Almighty  God  to  all  eternity  1  And  besides,  it 
will  doubtless  be  allowed  that  those  that  have  very  great  de¬ 
grees  of  the  Spirit  of  God,  that  is,  a  spirit  of  love,  may  well  be 
supposed  to  have  vastly  more  of  love  and  compassion  to  their 
fellow -creatures,  than  those  that  are  influenced  only  by  common 
humanity.  Why  should  it  be  thought  strange  that  those  that 
$re  full  of  the  Spirit  of  Christ,  should  be  proportionably,  in  their 
iove  to  souls,  like  to  Christ  ?  who  had  so  strong  a  love  to  them 
and  concern  for  them,  as  to  be  willing  to  drink  the  dregs  of  the 
cup  of  God’s  fury  for  them  ;  and  at  the  same  time  that  he  offer¬ 
ed  up  his  blood  for  souls,  offered  up  also,  as  their  high  priest, 


PREVAILING  PRAYER. 


55 


long  crying  and  tears,  with  an  extreme  agony,  wherein  the 
C  of  Christ  was,  as  it  were,  in  travail  for  the  souls  of  the 
lit;  and  therefore  in  saving  them  he  is  said  to  see  of  the 
r  Jail  of  his  soul.  As  such  a  spirit  of  love  to  and  concern 
I  souls  was  the  spirit  of  Christ,  so  it  is  the  spirit  of  the 
rch;  and  therefore  the  church,  in  desiring  and  seeking  that 
ist  might  be  brought  forth  in  the  world,  and  in  the  souls  ol 
is  represented,  Rev.  xii.,  as  ‘a  woman  crying,  travailing 
nirth,  and  pained  to  be  delivered.’  The  spirit  of  those  that 
3  been  in  distress  for  the  souls  of  others,  so  far  as  I  can  ais- 
seems  not  to  be  different  from  that  of  the  apostle,  who  tra- 
Ijfed  for  souls,  and  was  ready  to  wish  himself  accursed  from 
[jjist  for  others.  And  that  of  the  Psalmist,  Psalm  cxix.  53, 

;  rror  hath  taken  hold  upon  me,  because  of  the  wicked  that 
nke  the  law.’  And  v.  136,  ‘  Rivers  of  waters  run  down. 

Be  eyes,  because  they  keep  not  thy  law.’  And  that  of  the 
>het  Jeremiah,  Jer.  iv.  19,  ‘  My  bowels  !  my  bowels  !  I  am 
ed  at  my  very  heart !  My  heart  maketh  a  noise  in  me  !  I 
hot  hold  my  peace !  because  thou  hast  heard.  O  my  soul, 
•sound  of  the  trumpet,  the  alarm  of  war  !’  And  so,  chap.  ix. 
id  xiii.  17,  and  Isa.  xxii.  4.  We  read  of  Mordecai,  when 
j  aw  his  people  in  danger  of  being  destroyed  with  a  temporal 
feuction,  Esther  iv.  1,  that  he  ‘rent  his  clothes,  and  put  on 
’cloth  with  ashes,  and  went  out  into  the  midst  of  the  city, 
I.  cried  with  a  loud  and  bitter  cry.’  And  why  then  should 
;  ons  be  thought  to  be  distracted,  when  they  cannot  forbear 
mg  out  at  the  consideration  of  the  misery  of  those  that  are 
:'g  to  eternal  destruction?”* 

pjhave  read  this  to  show  that  this  thing  was  common  in  the 
ip.t  revivals  of  those  days.  It  has  always  been  so  in  all  great 
i  vals,  and  has  been  more  or  less  common  in  proportion  to  the 
iftness,  and  extent,  and  depth  of  the  work.  It  was  so  in  the 
H  revivals  in  Scotland,  and  multitudes  used  to  be  overpower- 
hnd  some  almost  died,  by  the  depth  of  their  agony. 

1  If  you  mean  to  pray  effectually,  you  must  pray  a  great 
! .  It  was  said  of  the  apostle  James,  that  after  he  was  dead 
As  found  his  knees  were  callous  like  a  camel’s  knees,  by 
ing  so  much.  Ah!  here  was  the  secret  of  the  success  of 
Me  primitive  ministers.  They  had  callous  knees. 

').  If  you  intend  prayer  to  be  effectual,  it  must  be  offered  in 
name  of  Christ.  You  cannot  come  to  God  in  your  own 
e.  You  cannot  plead  your  own  merits.  But  you  can 


*  Edwards’  Works,  vol.  iv.  p.  85,  New  York  edition. 


56 


PREVAILING  PRAYER. 


come  in  a  name  that  is  always  acceptable.  You  all  know 
what  it  is  to  use  the  name  of  a  man.  If  you  should  go  to  the 
hank  with  a  draft  or  note,  endorsed  by  John  Jacob  Astor,  that 
would  be  giving  you  his  name,  and  you  know  you  could  get 
the  money  from  the  bank  just  as  well  as  he  could  himself,  j 
Now,  Jesus  Christ  gives  you  the  use  of  his  name.  _  And  when  j 
vou  pray  in  the  name  of  Christ,  the  meaning  of  it  is,  that  you 
can  prevail  just  as  well  as  he  could  himself,  and  receive  just  as 
much  as  God’s  well-beloved  Son  would  if  he  were  to  pray  him¬ 
self  for  the  same  things.  But  you  must  pray  in  faith.  His 
name  has  all  the  virtue  in  your  lips  that  it  has  in  his  own,  and 
God  is  just  as  free  to  bestow  blessings  upon  you,  when  you  ask 
in  the  name  of  Christ,  and  in  faith,  as  he  would  be  to  bestow  I 
them  upon  Christ,  if  he  should  ask. 

11.  You  cannot  prevail  in  prayer,  without  renouncing  all  your  | 
sins.  You  must  not  only  recall  them  to  mind,  and  repent  of 
them,  but  you  must  actually  renounce  them,  and  leave  them 
off,  and  in  the  purpose  of  your  heart  renounce  them  all  for  ever,  j 

12.  You  must  pray  in  faith.  You  must  expect  to  obtain 
the  things  you  ask  for.  You  need  not  look  for  an  answer  to 
prayer,  if  you  pray  without  any  expectation  of  obtaining  it. 
You  are  not  to  form  such  expectations  without  any  reason  for 
them.  In  the  cases  I  have  supposed,  there  is  a  reason  for  the 
expectation.  In  case  the  thing  is  revealed  in  God’s  word,  if  I 
you  pray  without  an  expectation  of  receiving  the  blessings, 
you  just  make  God  a  liar.  If  the  will  of  God  is  indicated  by 
his  providence,  you  ought  to  depend  on  it,  according  to  the 
clearness  of  the  indication,  so  far  as  to  expect  the  blessing  if 
you  pray  for  it.  And  if  you  are  led  by  his  Spirit  to  pray  for 
certain  things,  you  have  just  as  much  reason  to  expect  the 
thing  to  be  done  as  if  God  had  revealed  it  in  his  word. 

But  some  say,  “Will  not  this  view  of  the  leadings  of  the 
Spirit  of  God  lead  people  into  fanaticism'?”  I  answer,  that  1 
know  not  but  many  may  deceive  themselves  in  respect  to  this 
matter. — Multitudes  have  deceived  themselves  in  regard  to  all] 
the  other  points  of  religion.  And  if  some  people  should  think 
they  are  led  by  the  Spirit  of  God,  when  it  is  nothing  but  their 
own  imagination,  is  that  any  reason  why  those  who  know  that 
they  are  led  by  the  Spirit  should  not  follow  ?  Many  people 
suppose  themselves  to  be  converted  when  they  are  not.  Is  that 
any  reason  why  we  should  not  cleave  to  the  Lord  Jesus  Christ?1 
Suppose  some  people  are  deceived  in  thinking  they  love  God, 
is  that  any  reason  why  the  pious  saint  who  knows  he  has  the 
love  of  God  shed  abroad  in  his  heart,  should  not  give  vent  to 


I 


PREVAILING  PRAYER. 


57 


I 

i 

11 

Iff 


feelings  in  songs  of  praise?  So  I  suppose  some  may  de- 
ve  themselves  in  thinking  they  are  led  by  the  Spirit  of  God. 
t  there  is  no  need  of  being  deceived.  11  people  follow  im- 
ses,  it  is  their  own  fault.  I  do  not  want  you  to  follow  im- 
ses.  I  want  you  to  be  sober  minded,  and  follow  the  sober, 
*:onal  leadings  of  the  Spirit  of  God.  There  are  those  who 
llerstand  what  I  mean,  and  who  know  very  well  what  it  is 
give  themselves  up  to  the  Spirit  of  God  in  prayer. 

III.  I  will  state  some  of  the  reasons  why  these  things  are 
fential  to  effectual  prayer.  Why  does  God  require  such 
yer,  such  strong  desires,  such  agonizing  supplications? 

L  These  strong  desires  strongly  illustrate  the  strength  of 
d’s  feelings.  They  are  like  the  real  feelings  ol  God  for 
penitent  sinners.  When  I  have  seen,  as  I  sometimes  have, 
amazing  strength  of  love  for  souls  that  has  been  felt  by 
ristians,  I  have  been  wonderfully  impressed  with  the  ama- 
love  of  God,  and  his  desires  for  their  salvation.  The 
e  of  a  certain  woman,  of  whom  I  read,  in  a  revival,  made 
greatest  impression  on  my  mind.  She  had  such  an  unut- 
ible  compassion  and  love  for  souls,  that  she  actually  panted 
breath.  What  must  be  the  strength  of  the  desire  which  God 
Is,  when  his  Spirit  produces  in  Christians  such  ^  amazing 
my,  such  throes  of  soab,  such  travail — God  has  chosen  the 
t  word  to  express  it — it  is  travail — travail  of  the  soul. 

[  have  seen  a  man  of  as  much  strength  of  intellect  and  muscle 
my  man  in  the  community,  fall  down  prostrate,  absolutely 
irpowered  by  his  unutterable  desires  for  sinners.  I  know 
Is  is  a  stumbling  block  to  many  ;  and  it  always  will  be  as  long 
.heir  remain  in  the  church  so  many  blind  and  stupid  profess- 
of  religion.  But  I  cannot  doubt  that  these  things  are  the 
rk  of  the  Spirit  of  God.  O  that  the  whole  church  could  be 
filled  with  the  Spirit  as  to  travail  in  prayer,  till  a  nation 
iuld  be  born  in  a  day ! 

[t  is  said  in  the  word  of  God,  that  as  soon  “  as  Zion  travailed , 
:  brought  forth.”  What  does  that  mean?  I  asked  a  professor 
•eligion  this  question  once.  He  was  making  exceptions  about 
•  ideas  of  effectual  prayer,  and  I  asked  him  what  he  supposed 
"s  meant  by  Zion’s  travailing.  “  O,”  said  he,  “it  means  that  as 
'  n  as  the  church  walk  together  in  the  fellowship  of  the  gospel, 
n  it  will  be  said  that  Zion  travels  !  This  walking  together 
Called  travelling .”  Not  the  same  term,  you  see.  So  much 
>knew. 

>2.  These  strong  desires  that  I  have  described,  are  the  natural 
ults  of  great  benevolence  and  clear  views  of  the  danger  of 


58 


PREVAILING  PRAYER. 


sinners.  It  is  perfectly  reasonable  that  it  should  be  so.  If  the 
women  who  are  in  this  house  should  look  up  there,  and  see  a 
family  burning  to  death  in  the  fire,  and  hear  their  shrieks,  and/ 
behold  their  agony,  they  would  feel  distressed,  and  it  is  very 
likely  that  many  of  them  would  faint  away  with  agony.  And 
nobody  would  wonder  at  it,  or  say  they  were  fools  or  crazy  to  feel 
so  much  distressed  at  such  an  awful  sight.  They  would  think 
it  strange  if  there  were  not  some  expressions  of  powerful  feeling. 
Why  is  it  any  wonder,  then,  if  Christians  should  feel  as  I  have 
described,  when  they  have  clear  views  of  the  state  of  sinners, 
and  the  awful  danger  they  are  in?  The  fact  is,  that  those  in¬ 
dividuals  who  never  have  felt  so,  have  never  felt  much  real  be¬ 
nevolence,  and  their  piety  must  be  of  a  very  superficial  charac¬ 
ter.  I  do  not  mean  to  judge  harshly,  or  to  speak  unkindly. 
But  I  state  it  as  a  simple  matter  of  fact;  and  people  may  talk 
about  it  as  they  please,  but  I  know  that  such  piety  is  superficial. 
This  is  not  censoriousness,  but  plain  truth. 

People  sometimes  wonder  at  Christians’  having  such  feelings. 
Wonder  at  what !  Why,  at  the  natural,  and  philosophical,  and 
necessary  results  of  deep  piety  towards  God,  and  deep  benevo¬ 
lence  towards  man,  in  view  of  the  great  danger  they  sec  sinners 
to  be  in. 

3.  The  soul  of  a  Christian,  when'ifc-is  thus  burdened,  miS2t 
have  relief.  God  rolls  this  weight  upon  the  soul  of  a  Christian, 
for  the  purpose  of  bringing  him  near  fecrhimself.  Christians  are 
often  so  unbelieving,  that  they  will  not  exercise  proper  faith  in 
God,  till  he  rolls  this  burden  upon  them,  so  heavy  that  they 
cannot  live  under  it,  and  then  they  must  go  to  God  for  relief,  it 
is  like  the  case  of  many  a  convicted  sinner.  God  is  willing  to 
receive  him  at  once,  if  he  will  come  right  to  him,  with  faith  in 
Jesus  Christ.  But  the' sinner  will  not  come.  He  hangs  back, 
and  struggles,  and  groans  under  the  burden  of  his  sins,  and  will 
not  throw  himself  upon  God,  till  his  burden  of  conviction  be¬ 
comes  so  great  that  he  can  live  no  longer ;  and  when  he  is 
driven  to  desperation,  as  it  were,  and  feels  as  if  he  was  ready  to 
sink  into  hell,  he  makes  a  mighty  plunge,  and  throws  himself 
upon  God’s  mercy  as  his  only  hope.  It  was  his  duty  to  come 
before.  God  had  no  delight  in  his  distress,  for  its  own  sake.  It 
was  only  the  sinner’s  obstinacy  that  created  the  necessity  for  all 
this  distress.  He  would  not  come  without  it.  So  when  profess¬ 
ors  ot  religion  get  loaded  down  with  the  weight  of  souls,  they 
often  pray  again  and  again,  and  yet  the  burden  is  not  gone,  nor 
their  distress  abated,  because  they  have  never  thrown  it  all  upon 
God  in  faith.  But  they  can’t  get  rid  of  the  burden.  So  long  as 


PREVAILING  PRAYER. 


59 


eir  benevolence  continues  it  will  remain  and  increase,  and  un- 
ss  they  resist  and  quench,  the  Koly  Ghost  they  can  get  no 
lief,  until  at  length,  when  they  are  driven  to  extremity,  they 
akea  desperate  effort,  roll  the  burden  off  upon  the  Lord  Jesus 
hrist,  and  exercise  a  child-like  confidence  in  him.  Then  they 
el  relieved  ;  then  they  feel  as  if  the  soul  they  were  praying  for 
ould  be  saved.  The  burden  is  gone,  and  God  seems  in  kindness 
sooth  down  the  mind  to  feel  a  sweet  assurance  that  the  blessing 
ill  be  granted.  Often,  after  a  Christian  has  had  this  struggle, 
(is  agony  in  prayer,  and  has  obtained  relief  in  this  way, "you 
ill  find  the  sweetest  and  most  heavenly  affections  flow  out — 
e  soul  rests  sweetly  and  gloriously  in  God,  and  rejoices,  “  with 
y  unspeakable  and  full  of-gloryT 

,  Do  any  of  you  think  now,  that  there  are  no  such  things  in  the 
Iperience  o i  believers?  I  tell  you,  if  I  had  time,  I  could  show 
)u  from  President  Edwards,  and  other  approved  writers,  cases 
id  descriptions  just  like  this.  Do  you  ask  why  we  never  have 
;  Ch  things  here  in  New  York?-  I  tell  you,  it  is  not  at  ail  because 
>u  are  so  much  wiser  than  Christians  are  in  the  country,  or 
■cause  you  have  so  much  more  intelligence  or  more  enlarged 
ewsofthe  natureof  religion,  or  a  more  stable  and  well  regulated 
ety.  I  tell  you,  no  ;  instead  of  priding  yourselves  in  being  free 
pm  such  extravagances,  you  ought  to  hide  your  heads,  because 
.hristians  in  New  York  are  so  worldly,  and  have  so  much 
irch,  and  pride,  and  fashion,  that  they  cannot  come  down  to  such 
irituality  as  this.  I  wish  it  could  be  so.  O  that  there  might 
such  a  spirit  in  this  city,  and  in  this  church  !  I  know  it  would 
ake  a  noise,  if  we  had  such  things  done  here.  But  I  would 
t  care  for  that.  Let  them  say,  if  they  please,  that  the  folks  in 
jaatham  Chapel  are  getting  deranged.  We  need  not  be  afraid 
«  that,  if  we  could  live  near  enough  to  God  to  enjoy  his 
: oirit  in  the  manner  I.  have  described. 

-  4.  These  effects  of  the  spirit  of  prayer  upon  the  body  are 
emselves  no  part  of  religion.  It  is  only  that  the  body  is 
ten  so  weak  that  the  feelings  of  the  soul  overpower  it. 
hese  bodily  effects  are  not  at  all  essential  to  prevailing  prayer, 
it  only  a  natural  or  physical  result  of  highly  excited  emotions 
the  mind.  It  i^  not  at  all  unusual  for  the  body  to  be  weak- 
led  and  even  overcome  by  any  powerful  emotion  of  the  mind, 
i  other  subjects  besides  religion.  The  door-keeper  of  Congress 
the  time  of  the  revolution,  fell  down  dead  on  the  reception  of 
,'me  highly  cheering  intelligence.  I  knew  a  woman  in 
,ochester,  who  was  in  a  great  agony  of  prayer  for  the  conver- 
on  of  her  son-in-law.  One  morning  he  was  at  an  anxious 


60 


PREVAILING  PRAYER. 


meeting,  and  she  remained  at  home  praying  for  him.  At  the 
close  of  the  meeting,  he  came  home  a  convert,  and  she  was  so 
rejoiced  that  she  fell  down  and  died  on  the  spot.  It  is  no  more 
strange  that  these  effects  should  be  produced  by  religion  than 
by  strong  feeling  on  any  other  subject.  It  is  not  essential 
to  prayer,  but  the  natural  result  of  great  efforts  of  the  mind. 

5.  Doubtless  one  great  reason  why  God  requires  the  exer¬ 
cise.  of  this  agonizing  prayer  is,  that  it  forms  such  a  bond  of 
union  between  Christ  and  the  Church.  It  creates  such  a  sym¬ 
pathy  between  them.  It  is  as  if  Christ  came  and  poured  the 
overflowings  of  his  own  benevolent  heart  into  his  church,  and 
led  them  to  sympathize  and  to  co-operate  with  him,  as  they 
never  do  in  any  other  wray.  They  feel  just  as  Christ  feels — so 
full  of  compassion  for  sinners  that  they  cannot  contain  them¬ 
selves.  Thus  it  is  often  with  those  ministers  wrho  are  distin¬ 
guished  for  their  success  in  preaching  to  sinners;  they  often 
have  such  compassion,  such  overflowing  desires  for  their  salva¬ 
tion,  that  it  shows  itself  in  their  speaking,  and  their  preaching, 
just  as  though  Jesus  Christ  spoke  through  them.  The  words 
come  from  their  lips  fresh  and  warm,  as  if  from  the  very  heart 
of  Christ.  I  do  not  mean  that  he  dictates  their  words ;  but  he 
excites  the  feelings  that  give  utterance  to  them.  Then  you  see 
a  movement  in  the  hearers,  as  if  Christ  himself  spoke  through 
lips  of  clay. 

6.  This  travailing  in  birth  for  souls  creates  also  a  remarka¬ 
ble  bond  of  union  between  warm-hearted  Christians  and  the 
young  converts.  Those  who  are  converted  appear  very  dear 
to  the  hearts  that  have  had  this  spirit  of  prayer  for  them.  The 
feeling  is  like  that  of  a  mother  for  her  first-born. — Paul  ex¬ 
presses  it  beautifully,  when  he  says,  “  My  little  children !" 
His  heart  was  warm  and  tender  to  them.  “  My  little  children, 
of  whom  I  travail  in  birth  again.'11  They  had  backslidden,  and 
he  has  all  the  agonies  of  a  parent  over  a  wandering  child. 
“  I  travail  in  birth  again,  till  Christ  be  formed  in  you,  the  hope 
of  glory.”  In  a  revival,  I  have  often  noticed  how  those  who 
have  had  the  spirit  of  prayer,  love  the  young  converts.  I 
know  this  is  all  algebra  to  those  who  have  never  felt  it. 
But  to  those  who  have  experienced  the  agony  of  wrestling,  pre¬ 
vailing  prayer,  for  the  conversion  of  a  soul,  you  may  depend 
upon  it,  that  soul,  after  it  is  converted,  appears  as  dear  as  a 
child  is  to  the  mother  who  has  brought  it  forth  with  pain.  He 
has  agonized  for  it,  and  received  it  in  answer  to  prayer,  and 
can  present  it  betore  the  Lord  Jesus  Christ,  saying,  “Here, 
Lord,  am  I,  and  the  children  thou  hast  given  me.” 


PREVAILING  PRAYER. 


G1 


.  Another  reason  why  God  requires  this  sort  of  prayer  is, 
■»;  it  is  the  only  way  in  which  the  church  can  be  properly 
pared  to  receive  great  blessings  without  being  injured  by 
-n.  When  the  church  is  thus  prostrated  in  the  dust  before 
d,  and  is  in  the  depth  of  agony  in  prayer,  the  blessing  does 
n  good.  While  at  the  same  time,  if  they  had  received  the 
hsing  without  this  deep  prostration  of  soul,  it  would  have 
fed  them  up  with  pride.  But  as  it  is,  it  increases  their  holi- 
is,  their  love,  their  humility. 

V.  I  am  to  show  that  such  prayer  as  I  have  described  will 
il  much.  But  time  fails  me  to  go  into  a  particular  detail  of 
u  evidence  which  I  intended  to  bring  forward  under  this  head, 
^lijah  the  prophet  mourned  over  the  declensions  of  the  house 
Israel,  and  when  he  saw  that  no  other  means  were  likely  to 
Ineffectual,  to  prevent  a  perpetual  going  away  into  idolatry, 
jj  prayed  that  the  judgments  of  God  might  come  upon 
guilty  nation.  He  prayed  that  it  might  not  rain,  and  God 
It  up  the  heavens  for  three  years  and  six  months,  till  the 
j  pie  were  driven  to  the  last  extremity.  And  when  he  saw 
4  it  was  time  to  relent,  what  does  he  do  ?  See  him  go  up  to  the 
juntain  and  bow  down  in  prayer.  He  wished  to  be  alone ; 

lie  told  his  servant  to  go  seven  times,  while  he  was  agoni- 
g  in  prayer.  The  last  time,  the  servant  told  him  there  was 
ctle  cloud  appeared,  like  a  man’s  hand,  and  he  instantly  arose 
j  n  his  knees — the  blessing  was  obtained.  The  time  had  come 
i,the  calamity  to  be  turned  back.  “  Ah,  but,”  you  say,  “  Elijah 
{5  a  prophet.”  Now  don’t  make  this  objection.  They  made  it 
jhe  apostle’s  days,  and  what  does  the  apostle  say?  Why  he 
ught  forward  this  very  instance,  and  the  fact  that  Elijah  was 
lan  of  like  passions  with  ourselves,  as  a  case  of  prevailing 
^yer,  and  insisted  that  they  should  pray  so  too. 
i/ohn  Knox  was  a  man  famous  for  his  power  in  prayer,  so 
1  bloody  Queen  Mary  used  to  say  she  feared  his  prayers 
re  than  all  the  armies  of  Europe.  And  events  showed  that 
had  reason  to  do  it.  He  used  to  be  in  such  an  agony  for 
I  deliverance  of  his  country  that  he  could  not  sleep.  He  had 
!  lace  in  his  garden  where  he  used  to  go  to  pray.  One  night 
•and  several  friends  were  praying  together,  and  as  they  prayed, 
-ox  spoke  and  said  that  deliverance  had  come.  He  could  not 
what  had  happened,  but  he  felt  that  something  had  taken 
ce,  for  God  had  heard  their  prayers.  What  was  it?  Why 
i  next  news  they  had  was,  that  Mary  was  dead  ! 

Take  a  fact  which  was  related,  in  my  hearing,  by  a  minister, 
said,  that  in  a  certain  town  there  had  been  no  revival  for 

6 


62 


PREVAILING  PRAYER, 


many  years ;  the  church  was  nearly  run  out,  the  youth  were 
all  unconverted,  and  desolation  reigned  unbroken.  There 
lived  in  a  retired  part  of  the  town,  an  aged  man,  a  blacksmith 
by  trade,  and  of  so  stammering  a  tongue,  that  it  was  painful  to 
hear  him  speak.  On  one  Friday,  as  he  was  at  work  in  his 
shop,  alone,  his  mind  became  greatly  exercised  about  the  state 
of  the  church,  and  of  the  impenitent.  His  agony  became  so 
great,  that  he  was  induced  to  lay  by  his  work,  lock  the  shop 
door,  and  spend  the  afternoon  in  prayer. 

He  prevailed,  and  on  the  Sabbath  called  on  the  minister,  and 
desired  him  to  appoint  a  conference  meeting.  After  some 
hesitation,  the  minister  consented,  observing,  however,  that  he 
feared  but  few  would  attend.  He  appointed  it  the  same  evening, 
at  a  large  private  house.  When  evening  came,  more  assem¬ 
bled  than  could  be  accommodated  in  the  house.  All  was  silent 
for  a  time,  until  one  sinner  broke  out  in  tears,  and  said,  if  any 
one  could  pray,  he  begged  him  to  pray  for  him.  Another  fol¬ 
lowed,  and  another,  and  still  another,  until  it  was  found  that 
persons  from  every  quarter  of  the  town  were  under  deep  con¬ 
viction.  And  what  was  remarkable  was,  that  they  all  dated 
their  conviction  at  the  hour  when  the  old  man  was  praying  in 
his  shop.  A  powerful  revival  followed.  Thus  this  old  stam¬ 
mering  man  prevailed,  and,  as  a  prince,  had  power  with  God. 
I  could  name  multitudes  of  similar  cases,  but,  for  want  of  time, 
must  conclude  with  a  few. 

REMARKS. 

1.  A  great  deal  of  prayer  is  lost,  and  many  people  never  pre¬ 
vail  in  prayer,  because,  when  they  have  desires  for  particular 
blessings,  they  do  not  follow  them  up.  They  may  have  had 
desires,  benevolent  and  pure,  which  were  excited  by  the  Spirit 
of  God;  and  when  they  have  them,  they  should  persevere  in 
prayer,  for  if  they  turn  off  their  attention  to  other  objects,  they 
will  quench  the  Spirit.  We  tell  sinners  not  to  turn  off  their 
minds  from  the  one  object,  but  to  keep  their  attention  fixed 
there,  till  they  are  saved.  When  you  find  these  holy  desires  in 
your  minds,  take  care  of  two  things : 

(1.)  Don’t  quench  the  Spirit. 

(2.)  Don’t  be  diverted  to  other  objects. 

Follow  the  leadings  of  the  Spirit,  till  you  have  offered  that 
effectual  fervent  prayer  that  availeth  much. 

2.  Without  the  spirit  of  prayer,  ministers  will  do  but  little 
good.  A  minister  need  not  expect  much  success,  unless  he 
orays  for  it.  Sometimes  others  may  have  the  spirit  of  prayer, 


PREVAILING  PRAYER. 


63 


obtain  a  blessing  on  his  labors.  Generally,  however,  those 
chers  are  the  most  successful  who  have  the  most  of  a  spirit 
*ayer  themselves. 

Not  only  must  ministers  have  the  spirit  of  prayer,  but  it 
cessary  that  the  church  should  unite  in  offering  that  effec- 
'  fervent  prayer  which  can  prevail  with  God.  You  need 
3 expect  a  blessing,  unless  you  ask  for  it.  “For  all  these 
;  js  will  I  be  inquired  of  by  the  house  of  Israel,  to  do  it.” 
ow,  my  brethren,  I  have  only  to  ask  you,  in  regard  to 
|t  I  have  preached  to-night,  “  Will  you  do  it  ?”  Have  you 
jj;  what  I  preached  to  you  last  Friday  evening?  Have  you 
jh  over  with  your  sins,  and  confessed  them,  and  got  them  all 
of  the  way?  Can  you  pray  now?  And  will  you  join  and 
prevailing  prayer,  that  the  Spirit  of  God  may  come  down 
? 


LECTURE  V. 


THE  PRAYER  OF  FAITH. 

Text. — “  Therefore  I  say  unto  you,  What  things  soever  ye  desire  when  ye 
pray,  believe  that  ye  receive  them,  and  ye  shall  have  them.”— Mabk  xi.  24. 

These  words  have  been  by  some  supposed  to  refer  exclu¬ 
sively  to  the  faith  of  miracles.  But  there  is  not  the  least  evi¬ 
dence  of  this.  That  the  text  was  not  designed  by  our  Savior 
to  refer  exclusively  to  the  faith  of  miracles,  is  proved  by  the 
connection  in  which  it  stands.  If  you  read  the  chapter,  you 
will  see  that  Christ  and  his  apostles  were  at  this  time  very  much 
engaged  in  their  work,  and  very  prayerful ;  and  as  they  re¬ 
turned  from  their  place  of  retirement  in  the  morning,  faint  and 
hungry,  they  saw  a  fig-tree  at  a  little  distance.  It  looked  very 
beautiful,  and  doubtless  gave  signs  as  if  there  was  fruit  on  it; 
hut  when  they  came  nigh,  they  found  nothing  on  it  but  leaves. 
And  Jesus  said,  “  No  man  eat  fruit  of  thee  hereafter  for  ever. 

“And  in  the  morning,  as  they  passed  by,  they  saw  the  fig- 
tree  dried  up  from  the  roots. 

“And  Peter,  calling  to  remembrance,  saith unto  him,  Master, 
behold  the  fig-tree  which  thou  cursedst  is  withered  away. 

“  And  Jesus  answering,  saith  unto  them,  have  faith  in  God. 

“  For  verily  I  say  unto  you,  that  whosoever  shall  say  unto 
this  mountain,  Be  thou  removed,  and  be  thou  cast  into  the  sea; 
and  shall  not  doubt  in  his  heart,  but  shall  believe  that  those 
things  which  he  saith  shall  come  to  pass ;  he  shall  have  what¬ 
soever  he  saith.” 

Then  follow  the  words  of  the  text : 

Therefore  I  say  unto  you,  What  things  soever  ye  desire 

when  ye  pray,  believe  that  ye  receive  them,  and  ye  shall  have 
them.” 

Our  Savior  was  desirous  of  giving  his  disciples  instructions 
respecting  the  nature  and  power  of  prayer,  and  the  necessity  of 
strong  faith  in  God.  He  therefore  stated  a  very  strong  case,  a 
miracle  one  so  great  as  the  removal  of  a  mountain  into  the 
sea  And  he  tells  them,  that  if  they  exercise  a  proper  faith  in 
God,  they  might  do  such  things.  But  his  remarks  are  not  to 

be  limited  to  faith  merely  in  regard  to  working  miracles,  for 
he  goes  on  to  say, 

And  when  ye  stand  praying,  forgive,  if  ye  have  aught 


THE  PRAYER  OF  FAITH. 


65 


5  unst  any :  that  your  Father  also  which  is  in  heaven  may 
f  give  you  your  trespasses. 

^But  if  ye  do  not  forgive,  neither  will  your  Father  which  is 
iieaven  forgive  you  your  trespasses.” 

Does  that  relate  to  miracles  %  •  When  you  pray,  you  must 
o-ive.  Is  that  required  only  when  a  man  wishes  to  work  a 
racle?  There  are  many  other  promises  in  the  Bible  nearly 
ated  to  this,  and  speaking  nearly  the  same  language,  which 
ve  been  all  disposed  of  in  this  short-hand  wTay,  as  referring 
;he  faith  employed  in  miracles.  Just  as  if  the  faith  of  mi¬ 
les  was  something  different  from  faith  in  God  ! 

In  my  last  lecture,  I  dwelt  upon  the  subject  of  “prevailing 
tyer  and  you  will  recollect  that  I  passed  over  the  subject 
faith  in  prayer  very  briefly,  because  I  wished  to  reserve  it 
a  separate  discussion.  The  subject  to-night  is, 

THE  PRAYER  OF  FAITH. 

I  propose, 

I.  To  show  that  faith  is  an  indispensable  condition  of  pre- 
iling  prayer. 

II.  Show  what  it  is  that  we  are  to  believe  when  we  pray. 

I  III.  Show  when  we  are  bound  to  exercise  this  faith,  or  to 
lieve  that  we  shall  receive  the  thing  that  we  ask  for. 

IY.  That  this  kind  of  faith  in  prayer  always  does  obtain  the 
issing  sought. 

V.  Explain  how  we  are  to  come  into  the  state  of  mind,  in 
lich  we  can  exercise  such  faith. 

VI.  Answer  several  objections,  which  are  sometimes  alleged 
ainst  these  views  of  prayer. 

I.  That  faith  is  an  indispensable  condition  of  prevailing 
ayer,  will  not  be  seriously  doubted.  There  is  such  a  thing 
offering  benevolent  desires,  which  are  acceptable  to  God  as 
'ch,  that  do  not  include  the  exercise  of  faith  in  regard  to  the 
tual  reception  of  those  blessings.  But  such  desires  are  not 
evailing  prayer,  the  prayer  of  faith.  God  may  see  fit  to  grant 
!S  things  desired,  as  an  act  of  kindness  and  love,  but  it  would 
t  be  properly  in  answer  to  prayer.  I  am  speaking  now  of 
e  kind  of  faith  that  insures  the  blessing.  Do  not  understand 
3  as  saying  that  there  is  nothing  in  prayer  that  is  acceptable 
God,  or  that  even  obtains  the  blessing  sometimes,  without  this 
nd  of  faith.  But  I  am  speaking  of  the  faith  which  secures 
e  very  blessing  it  seeks.  To  prove  that  faith  is  indispensa- 
e  to  prevailing  prayer,  it  is  only  necessary  to  repeat  what 
o  apostle  James  expressly  tells  us :  “  If  any  of  you  lack 

6* 


66 


THE  PRAYER  OF  FAITH. 


wisdom,  let  him  ask  of  God,  that  giveth  to  all  men  libo* 
rally,  and  upbraideth  not;  and  it  shall  he  given  him.— 
But  let  him  ask  in  faith,  nothing  wavering.  For  he  that 
wavereth  is  like  a  wave  of  the  sea,  driven  with  the  wind  and 
tossed.” 

II.  We  are  to  inquire  what  ive  are  to  believe  when  we  pray. 

1.  We  are  to  believe  in  the  existence  of  God — “  He  that 
cometh  to  God  must  believe  that  he  is” — and  in  his  willingness 
to  answer  prayer — “  that  he  is,  and  that  he  is  the  rewarder  of 
them  that  diligently  seek  him.”  There  are  many  who  believe 
in  the  existence  of  God,  and  do  not  believe  in  the  efficacy  of 
prayer.  They  profess  to  believe  in  God,  but  deny  the  necessity 
or  influence  of  prayer. 

2.  We  are  to  believe  that  ive  shall  receive — something — 
what?  Not  something,  or  any  thing,  as  it  happens,  but  some 
particular  thing  we  ask  for.  We  are  not  to  think  that  God  is 
such  a  being,  that  if  we  ask  a  fish,  he  will  give  us  a  serpent,  or 
if  we  ask  bread,  he  will  give  us  a  stone.  But  he  says,  “  What 
things  soever  ye  desire ,  when  ye  pray,  believe  that  ye  receive 
them ,  and  ye  shall  have  them.”  With  respect  to  the  faith 
of  miracles,  it  is  plain  that  they  were  bound  to  believe  they 
should  receive  just  what  they  asked  for — that  the  very  thing 
itself  should  come  to  pass.  That  is  what  they  were  to  believe. 
Now  what  ought  men  to  believe  in  regard  to  other  blessings? 
Is  it  a  mere  loose  idea,  that  if  a  man  prays  for  a  specific  bless¬ 
ing,  God  will  by  some  mysterious  sovereignty  give  something 
or  other  to  him,  or  something  to  somebody  else,  somewhere  ? — 
When  a  man  prays  for  his  children’s  conversion,  is  he  to  be¬ 
lieve  that  either  his  children  will  be  converted,  or  somebody’s 
else  children,  and  it  is  altogether  uncertain  wffiich  ?  All  this  is 
utter  nonsense,  and  highly  dishonorable  to  God.  No,  we  are 
to  believe  that  we  shall  receive  the  veni  thing's  that  we  ask  for. 

.  When  are  wre  bound  to  make  this  prayer  ?  When  are  we 
bound  to  believe  that  we  shall  have  the  very  things  we  pray 
for?  I  answer,  When  we  have  evidence  of  it.  Faith  must 
always  have  evidence.  A  man  cannot  believe  a  thing,  unless  ho 
sees  something  which  he  supposes  to  be  evidence.  He  is  un¬ 
der  no  obligation  to  believe,  and  has  no  right  to  believe,  a 
thing  will  be  done,  unless  he  has  evidence.  It  is  the  height  of 
fanaticism  to  believe  Avithout  evidence.  The  kinds  of  evidence 
a  man  may  have  are  the  following : 

1.  Suppose  that  God  has  especially  promised  the  thing.  As 
for  instance,  God  says  he  is  more  ready  to  give  his  Holy  Spirit 
to  them  that  ask  him,  than  parents  are  to  give  bread  to  their 


THE  PRAYER  OF  FAITH.  67 

!  , 

Idren.  Here  we  are  bound  to  believe  that  we  shall  receive 
vhen  we  pray  for  it.  You  have  no  right  to  put  in  an  if 
1  say,  “  Lord,  if  it  be  thy  will ,  give  us  thy  Holy  Spirit.” 
Ms  is  to  insult  God.  To  put  an  if  into  God’s  promise,  where 
l  d  has  put  none,  is  tantamount  to  charging  God  with  being 
incere.  It  is  like  saying,  “O  God,  if  thou  art  in  earnest  in 
king  these  promises,  grant  us  the  blessing  we  pray  for.” 

[  heard  of  a  case  where  a  young  convert  was  the  means  of 
ehing  a  minister  a  solemn  truth  on  the  subject  of  prayer. 

was  from  a  very  wicked  family,  and  went  to  live  with  a 
lister.  While  there,  she  was  hopefully  converted,  and  ap- 
ued  well.  One  day  she  came  to  the  minister’s  study,  while 
was  in  it — a  thing  she  was  not  in  the  habit  of  doing ;  and 
thought  there  must  be  something  the  matter.  So  he  asked 
■  to  sit  down,  and  kindly  inquired  into  the  state  of  her 
igious  feelings;  she  said,  she  was  distressed  at  the  man- 
r  '  in  which  the  old  church  members  prayed  for  the  Spirit. 
'  ley  would  pray  for  the  Holy  Spirit  to  come,  and  would  seem 
De  very  much  in  earnest,  and  plead  the  promises  of  God,  and 
n  say,  “  O  Lord,  if  it  be  thy  will ,  grant  us  these  blessings 
Christ’s  sake.”  She  thought  that  saying,  “  if  it  be  thy 
11,”  when  God  has  expressly  promised  it,  was  questioning 
ether  God  was  sincere  in  his  promises.  The  minister  tried 
reason  her  out  of  it,  and  of  course  he  succeeded  in  confound- 
5;  her.  But  she  was  distressed  and  filled  with  grief,  and  said, 
can’t  argue  the  point  with  you,  sir,  but  it  is  impressed  on  my 
-id  that  it  is  wrong,  and  dishonoring  God.” — And  she  went 
ay  weeping  with  anguish.  The  minister  saw  she  was  not 
isfied,  and  it  led  him  to  look  at  the  matter  again,  and  finally 
saw  that  it  was  putting  in  an  if  where  God  had  put  none, 
1  where  he  had  revealed  his  will  expressly,  and  that  it  was 
insult  to  God.  And  he  went  and  told  his  church  they  were 
?md  to  believe  that  God  was  in  earnest  when  he  made  them 
romise.  And  the  spirit  of  prayer  came  down  upon  that 
ireh,  and  a  most  powerful  revival  followed. 

A  Where  there  is  a  general  promise  in  the  Scriptures 
lich  you  may  reasonably  apply  to  the  particular  case  before 
l.  If  its  real  meaning  includes  the  particular  thing  for 
i  ich  you  pray,  or  if  you  can  reasonably  apply  the  principle 
the  promise  to  the  case,  there  you  have  evidence.  For  in- 
nce,  suppose  it  is  a  time  when  wickedness  prevails  greatly, 
1  you  are  led  to  pray  for  God’s  interference.  What  promise 
ve  you?  Why,  this  one  :  “  When  the  enemy  shall  come  in 
e  a  flood,  the  Spirit  of  the  Lord  shall  lift  up  a  standard  against 


68 


THE  PRAYER  OF  FAITH. 


him.”  Here  you  see  is  a  general  promise,  laying  down  a  prin¬ 
ciple  of  God’s  administration,  which  you  may  apply  to  the  case 
before  you,  as  a  warrant  for  exercising  faith  in  prayer.  And 
if  the  case  comes  up,  to  inquire  as  to  the  time  in  which  God 
will  grant  blessings  in  answer  to  prayer,  you  have  this  promise: 
“  While  they  are  yet  speaking,  I  will  hear.” 

There  is  a  vast  amount  of  general  promises  and  principles 
laid  down  in  the  Bible,  which  Christians  might  make  use  of, 
if  they  would  only  think.  Whenever  you  are  in  circumstances 
to  which  the  promises  or  principles  apply,  there  you  are  to  use 
them.  A  parent  finds  this  promise :  “  The  mercy  of  the  Lord 
is  from  everlasting  to  everlasting  upon  them  that  fear  him,  and 
his  righteousness  unto  children’s  children,  to  such  as  keep  his 
covenant,  and  to  those  that  remember  his  commandments  to  do 
them.”  Now,  here  is  a  promise  made  to  those  that  possess  a 
certain  character.  If  any  parent  is  conscious  that  this  is  his 
character,  he  has  a  rightful  ground  to  apply  it  to  himself  and 
his  family.  If  you  have  this  character,  jmu  are  bound  to  make 
use  of  this  promise  in  prayer,  and  believe  it,  even  to  your 
children’s  children. 

If  I  had  time  to-night,  I  could  go  from  one  end  of  the  Bible 
to  the  other,  and  produce  an  astonishing  variety  of  texts  that 
are  applicable  as  promises ;  enough  to  prove,  that  in  whatever 
circumstances  a  child  of  God  may  be  placed,  God  has  provided 
in  the  Bible  some  promise,  either  general  or  particular,  which 
he  can  apply,  that  is  precisely  suited  to  his  case.  Many  of 
God’s  promises  are  very  broad  on  purpose  to  cover  much 
ground.  What  can  be  broader  than  the  promise  in  the  text: 
“  Whatsoever  things  ye  desire  when  ye  pray  ?”  What  praying 
Christian  is  there  who  has  not  been  surprised  at  the  length, 
and  breadth,  and  fullness,  of  the  promises  of  God,  when  the 
Spirit  has  applied  them  to  his  heart  ?  Who  that  lives  a  life  of 
prayer,  has  not  wondered  at  his  own  blindness,  in  not  having 
before  seen  and  felt  the  extent  of  meaning  and  richness  of  those 
promises,  when  viewed  under  the  light  of  the  Spirit  of  God? 
At  such  times  he  has  been  astonished  at  his  own  ignorance, 
and  found  the  Spirit  applying  the  promises  and  declarations  of 
the  Bible  in  a  sense  in  which  he  had  never  dreamed  of  their 
being  applicable  before.  The  manner  in  which  the  apostles 
applied  the  promises,  and  prophecies,  and  declarations  of  the 
Old  Testament,  places  in  a  strong  light  the  breadth  of  meaning, 
and  fullness,  and  richness  of  the  word  of  God.  He  that  walks 
in  the  light  of  God’s  countenance,  and  is  filled  with  the  Spirit 
of  God  as  he  ought  to  be,  will  often  make  an  appropriation  of 


THE  PRAYER  OF  FAITH. 


69 


>mises  to  himself,  and  an  application  of  them  to  his  own  cir- 
nstances,  and  the  circumstances  of  those  for  whom  he  prays, 
.t  a  blind  professor  of  religion  would  never  dream  of. 
k  Where  there  is  any  prophetic  declaration,  that  the  thing 
!  .yed  for  is  agreeable  to  the  will  of  God.  When  it  is  plain 
rn  prophecy  that  the  event  is  certainly  to  come,  you  are 
md  to  believe  it,  and  to  make  it  the  ground  for  your  special 
h  in  prayer.  If  the  time  is  not  specified  in  the  Bible,  and 
ire  is  no  evidence  from  other  sources,  you  are  not  bound  to 
thieve  that  it  shall  take  place  now,  or  immediately.  But  if  the 
$e  is  specified,  or  if  the  time  may  be  learned  from  the  study 
he  prophecies,  and  it  appears  to  have  arrived,  then  Christians 

Sunder  obligation  to  understand  and  apply  it,  by  offering  the 
yer  of  faith.  For  instance,  take  the  case  of  Daniel,  in  re- 
jj'd  to  the  return  of  the  Jews  from  captivity.  What  does  he 
,  %  “I  Daniel  understood  by  books  the  number  of  the  years 
ereof  the  word  of  the  Lord  came  to  Jeremiah  the  prophet, 
jt  he  would  accomplish  seventy  years  in  the  desolations  of 
usalem.”  Here  he  learned  from  books,  that  is,  he  studied 
:  Bible,  and  in  that  way  understood  that  the  length  of  the 
tivity  was  to  be  seventy  years.  What  does  he  do  then  ? 
es  he  sit  down  upon  the  promise,  and  say,  “  God  has  pledged 
nself  to  put  an  end.  to  the  captivity  in  seventy  years,  and  the 
e  has  expired,  and  there  is  no  need  of  doing  any  thing?” 
ao ;  he  says,  “  And  I  set  my  face  unto  the  Lord  God,  to  seek 
i  prayer  and  supplications,  with  fasting,  and  sackcloth,  and 
:es.”  He  set  himself  at  once  to  pray  that  the  thing  might 
accomplished.  He  prayed  in  faith.  But  what  was  he  to 
inieve?  What  he  had  learned  from  prophecy.  There  are 
ay  prophecies  yet  unfulfilled,  in  the  Bible,  which  Christians 
\  bound  to  understand,  as  far  as  they  are  capable  of  under- 
lding  them,  and  then  make  them  the  basis  of  believing 
i  yer.  Do  not  think,  as  some  seem  to,  that  because  a  thing  is 
‘told  in  prophecy  it  is  not  necessary  to  pray  for  it,  or  that  it 
l  come  whether  Christians  pray  for  it  or  not.  There  is  no 
:h  in  this.  God  says,  in  regard  to  this  very  class  of  events, 
ich  are  revealed  in  prophecy,  “  Nevertheless,  for  all  these 
gs  will  I  be  inquired  of  by  the  house  of  Israel  to  do  it  for  them.” 
j:.  When  th.e  signs  of  the  times,  or  the  providence  of  God, 
jicate  that  a  particular  blessing  is  about  to  be  bestowed,  we 
bound  to  believe  it.  The  Lord  Jesus  Christ  blamed  the 
rs,  and  called  them  hypocrites,  because  they  did  not  under- 
ld  the  indications  of  Providence.  They  could  understand 
signs  of  the  weather,  and  see  when  it  was  about  to  rain, 


n 


70 


THE  PRAYER  OF  FAITH. 


and  when  it  would  be  fair  weather ;  but  they  could  not  se< 
from  the  signs  of  the  times,  that  the  time  had  come  for  th 
Messiah  to  appear,  and  build  up  the  house  of  God.  There  ar 
many  professors  of  religion,  who  are  always  stumbling  am 
hanging  back,  whenever  any  thing  is  proposed  to  be  done 
They  always  say,  The  time  has  not  come — the  time  has  nc 
come ;  when  there  are  others  who  pay  attention  to  the  signs  c 
the  times,  and  who  have  spiritual  discernment  to  understan 
them.  These  pray  in  faith  for  the  blessing,  and  it  comes. 

5.  When  the  Spirit  of  God  is  upon  you ,  and  excites  strong 
desires  for  any  blessing,  you  are  bound  to  pray  for  it  in  faith 
You  are  bound  to  infer,  from  the  fact  that  you  find  yoursel 
drawn  to  desire  such  a  thing  while  in  the  exercise  of  such  hob 
affections  as  the  Spirit  of  God  produces,  that  these  desires  ar' 
the  work  of  the  Spirit.  People  are  not  apt  to  desire  with  thi 
right  kind  of  desires,  unless  they  are  excited  by  the  Spirit  o 
God.  The  apostle  refers  to  these  desires,  excited  by  the  Spirit 
in  his  epistle  to  the  Romans,  where  he  says — “  Likewise  thi 
Spirit  also  helpeth  our  infirmities;  for  we  know  not  what  w« 
should  pray  for  as  we  ought;  but  the  Spirit  itself  maketh  in 
tercession  for  us  with  groanings  which  cannot  be  uttered 
And  he  that  searcheth  the  heart  knoweth  what  is  the  mind  o 
the  Spirit,  because  he  maketh  intercession  for  the  saints,  accord 
ing  to  the  will .  of  God.”  Here*  then,  if  you  find  yoursel 
strongly  drawn  to  desire  a  blessing,  you  are  to  understand  it  ar 
an  intimation  that  God  is  willing  to  bestow  that  particulai 
blessing,  and  so  you  are  bound  to  believe  it.  God  does  noi- 
trifle  with  his  children.  He  does  not  go  and  excite  in  them  ej 
desiie  for  one  blessing,  to  turn  them  off  with  something  else 
But  he  excites  the  very  desires  he  is  willing  to  gratify.  Anc 
when  they  feel  such  desires,  they  are  bound  to  follow  them  out 
till  they  get  the  blessing. 

IV.  I  will  proceed  to  show  that  this  kind  of  faith  always  ob¬ 
tains  the  object.  The  text  is  plain  here,  to  show  that  you  shall 
receive  the  very  thing  prayed  for.  It  does  not  say,  “Believe 
that  ye  shall  receive,  and  ye  shall  either  have  that  or  something 
else  equivalent  to  it.”  To  prove  that  this  faith  obtains  the  very 
blessing  asked,  I  observe,  I 

1.  1  hat  otherwise  we  could  never  know  whether  our  pray¬ 
ers  were  answered.  And  we  might  continue  praying  and 
praying,  long  after  the  prayer  was  answered  by  some  other 
blessing  equivalent  to  the  one  we  ask  for. 

•  ^  If  we  are  not  bound  to  expect  the  very  thing  we  ask  for, 
it  must  be  that  the  Spirit  of  God  deceives  us.  Why  should  he 


THE  PRAYER  OF  FAITH. 


71 


ccite  us  to  desire  a  certain  blessing,  when  he  means  to  grant 
pmething  else? 

3.  What  is  the  meaning  of  this  passage,  “If  a  man  ask 
•ead,  will  he  give  him  a  stone?”  Does  not  our  Savior  re- 

I  ike  the  idea  that  prayer  may  be  answered  by  giving  some- 
j:  ing  else?  What  encouragement  have  we  to  pray  for  any 
i  ing  in  particular,  if  we  are  to  ask  for  one  thing  and  receive 
pother?  Suppose  a  Christian  should  pray  for  a  revival  here 
|  -he  would  be  answered  by  a  revival  in  China.  Or  he  might 
ay  for  a  revival,  and  God  would  send  the  cholera,  or  an 
rthquake.  All  the  history  of  the  church  shows  that  when 
od  answers  prayer,  he  gives  his  people  the  very  thing  for 
hich  their  prayers  are  offered.  God  confers  other  blessings, 
i  both  saints  and  sinners,  which  they  do  not  pray  for  at  all. 
e  sends  his  rain  both  upon  the  just  and  the  unjust.  But 
hen  he  answers  prayer,  it  is  by  doing  what  they  ask  him  to 
; ).  To  be  sure,  he  often  more  than  answers  prayer.  He 
•ants  them  not  only  what  they  ask,  but  often  connects  other 
essings  with  it. 

4.  Perhaps  you  may  feel  a  difficulty  here  about  the  prayers 
Jesus  Christ.  People  may  often  ask,  “  Did  not  he  pray  in  the 
irden  for  the  cup  to  be  removed,  and  was  his  prayer  answer- 

?”  I  answer  that  this  is  no  difficulty  at  all,  for  the  prayer  was 
aswered.  The  cup  he  prayed  to  be  delivered  from  was  re- 
oved.  This  is  what  the  apostle  refers  to,  when  he  says — “  Who 
the  days  of  his  flesh,  when  he  had  offered  up  prayers  and 
applications  with  strong  crying  and  tears  unto  him  that  was 
:.le  to  save  him  from  death,  was  heard  in  that  he  feared.”  Now 
isk,  On  what  occasion  was  he  saved  from  death,  if  not  on  this? 
ras  it  the  death  of  the  cross  he  prayed  to  be  delivered  from? 

‘  ot  at  all.  But  the  case  was  this.  A  short  time  before  he  was 
Grayed,  we  hear  him  saying  to  his  disciples,  “  My  soul  is  ex- 
edingly  sorrowful,  even  unto  death.”  Anguish  of  mind  came 
fling  in  upon  him,  till  he  was  just  ready  to  die,  and  he  went 
it  into  the  garden  to  pray,  and  told  his  disciples  to  watch,  and 
en  he  went  by  himself  and  prayed;  “  O  my  Father,”  said  he, 
,f  it  be  possible,  let  this  cup  pass  from  me;  nevertheless  not 
1  will,  but  as  thou  wilt.”  In  his  agony  he  rose  from  his  knees, 
d  walked  the  garden,  till  he  came  where  his  disciples  were,  and 
ere  he  saw  them  fast  asleep.  He  awaked  them  and  said,  “What, 
uld  ye  not  watch  with  me  one  hour  ?”  And  then  he  went  again, 
r  he  was  in  such  distress  that  he  could  not  stand  still,  and  again 
‘  poured  out  his  soul.  And  the  third  time  he  goes  away  and 
ays,  “Father,  if  thou  be  willing,  remove  th  "s  cup  from  me; 


\ 


THE  PRAYER  OF  FAITII. 


72 


nevertheless,  not  my  will,  but  thine  be  done.”  And  now  the 
third  time  of  praying,  there  appeared  an  angel  unto  him  from 
heaven,  strengthening  him.  And  his  mind  became  composed, 
and  calm,  and  the  cup  was  gone.  Till  then,  he  had  been  in  such 
an  agony  that  his  sweat  was  as  it  were  great  drops  of  blood,  but 
now  it  was  all  over. 

Some  have  supposed  that  he  was  praying  against  the  cross, 
and  begging  to  be  delivered  from  dying  on  the  cross  !  Did  Christ 
ever  shrink  from  the  cross  ?  Never.  He  came  into  the  world 
on  purpose  to  die  on  the  cross,  and  he  never  shrunk  from  it. 
But  he  was  afraid  he  should  die  in  the  garden  before  he  came 
to  the  cross.  The  burden  on  his  soul  was  so  great,  and  pro¬ 
duced  such  an  agony,  that  he  felt  as  if  he  was  on  the  point  of 
dying.  His  soul  was  sorrowful  even  unto  death.  But  after  the 
angel  appeared  unto  him,  we  hear  no  more  of  his  agony  of  soul. 
He  had  prayed  for  relief  from  that  cup ,  and  his  prayer  was 
answered.  He  became  calm,  and  had  no  more  mental  suffering 
till  just  as  he  expired.  This  case,  therefore,  is  no  exception. 
He  received  the  very  thing  for  which  he  asked,  as  he  says,  “I 
knew  thou  always  hearest  me.” 

But  there  is  another  case  often  brought  up,  where  the  apostle 
Paul  prayed  against  the  thorn  in  the  flesh.  He  says,  “  I  be¬ 
sought  the  Lord  thrice,  that  it  might  depart  from  me.”  And  God 
answered  him,  “My  grace  is  sufficient  for  thee.”  It  is  the  opi¬ 
nion  of  Dr.  Clarke  and  others,  that  Paul’s  prayer  was  answered 
in  the  very  thing  for  which  he  prayed.  That  “the  thorn  in  the 
flesh,  the  messenger  of  Satan,”  of  which  he  speaks,  wrasafalse 
apostle  who  had  distracted  and  perverted  the  church  at  Co¬ 
rinth.  That  Paul  prayed  against  his  influence,  and  the  Lord 
answered  him  by  assuring  him,  “  My  grace  is  sufficient  for  thee.” 
Who  does  not  know  that  it  was,  and  that  Paul’s  influence  ulti¬ 
mately  triumphed?  » 

But  admitting  that  Paul’s  prayer  Avas  not  answered  by  grant¬ 
ing  the  particular  thing  for  which  he  prayed,  in  order  to  make 
out  this  case  as  an  exception  to  the  prayer  of  faith,  they  are 
obliged  to  assume  the  very  thing  to  be  proved;  and  that 
is,  that  the  apostle  prayed  in  faith.  There  is  no  reason  to 
suppose  that  Paul  would  always  pray  in  faith,  any  more  than 
that  any  other  Christian  does.  The  very  manner  in  Avhich  God 
answered  him  shows  that  it  was  not  in  faith.  He  virtually 
tells  him,  “  That  thorn  is  necessary  for  your  sanctification, 
and  to  keep  you  from  being  exalted  above  measure.  I  sent  it 
upon  you  in  love,  and  in  faithfulness,  and  you  have  no  business 
to  pray  that  I  s'  .ould  take  it  away.— LET  IT  ALONE.” 


••  ~  *.  - 


THE  PRAYER  OF  FAITH. 


73 


I 


.''here  is  not  only  no  evidence  that  he  prayed  in  faith,  hut  a 
ng  presumption  that  he  did  not.  From  the  history  it  is  evi- 
t  that  he  had  nothing  on  which  to  repose  faith.  There  was 
i  express  promise,  no  general  promise,  that  could  be  applica- 
t  no  providence  of  God,  no  prophecy,  no  teaching  of  the 
'it  that  God  would  remove  this  thorn  ;  but  the  presumption 
l  that  God  would  not  remove  it.  He  had  given  it  to  him  for 
irt.icular  purpose.  His  prayer  appears  to  have  been  selfish, 
ring  against  a  mere  personal  inconvenience.  This  was  not 
personal  suffering  that  retarded  his  usefulness,  but  on  the 
rary  it  was  given  him  to  increase  his  usefulness  by  keep- 
him  humble ;  and  because  on  some  account  he  found  it  in- 
yenient  and  mortifying,  he  set  himself  to  pray  out  of  his 
jfi  heart,  evidently  without  being  led  to  it  by  the  Spirit  of 
1'.  But  did  Paul  pray  in  faith  without  the  Spirit  of  God, 
more  than  any  other  man?  And  will  any  one  undertake 
xy  that  the  Spirit  of  God  led  him  to  pray  that  this  might  be 
r  oved,  when  God  himself  had  given  it  for  a  particular  pur- 
?,  which  purpose  could  not  be  answered  only  as  the  thorn 
inued  with  him? 

ifhy  then  is  this  made  an  exception  to  the  general  rule  laid 
n  in  the  text,  that  a  man  shall  receive  whatsoever  he  asks 
lith?  I  was  once  amazed  and  grieved  at  a  public  examina- 
at  a  Theological  Seminary,  to  hear  them  darken  counsel 
vords  without  knowledge  on  this  subject.  This  case  of 
1,  and  that  of  Christ  just  adverted  to,  were  both  of  them 
1  as  instances  to  prove  to  their  students  that  the  prayer  of 
p  would  not  be  answered  in  the  particular  thing  for  which 
r  prayed.  Now  to  teach  such  sentiments  as  these  in  or  out 
Theological  Seminary,  is  to  trifle  with  the  word  of  God, 
i 'to  break  the  power  of  the  Christian  ministry.  Has  it  come 
lis,  that  our  grave  doctors  in  our  seminaries,  are  employed 
jjiistruct  Zion’s  watchmen,  to  believe  and  teach  that  it  is  not 
lie  expected  that  the  prayer  of  faith  is  to  be  answered  in 
.iting  the  object  for  which  we  pray?  Oh,  tell  it  not  in  Gath, 
jlet  the  sound  reach  Askalon.  What  is  to  become  of  the 
!  "ch  while  such  are  the  views  of  its  gravest  and  most  influ- 
fejil  ministers  ?  I  would  not  be  unkind  nor  censorious,  but 
!  ne  of  the  ministers  of  Jesus  Christ,  I  feel  bound  to  bear 
i  mony  against  such  a  perversion  of  the  word  of  God. 

It  is  evident  that  the  prayer  of  faith  will  obtain  the  bless1- 
i  from  the  fact  that  our  faith  rests  on  evidence  that  to  grant 
thing  is  the  will  of  God.  Not  evidence  that  something 
will  be  granted,  but  that  this  particular  thing  will  be.  But 

7 


74 


TIIE  PRAYER  OF  FAITH. 


how,  then,  can  we  have  evidence  that  this  thing  will  be  granted, 
if  another  thing  is  to  be  granted?  People  often  receive  more 
than  they  pray  for.  Solomon  prayed  for  wisdom,  and  Go(f 
granted  him  riches  and  honor  in  addition.  So  a  wife  somo* 
times  prays  for  the  conversion  of  her  husband,  and  if  she  offers  the 
prayer,  of  faith,  God  may  not  only  grant  that  blessing,  but  convert 
her  child,  and  her  whole  family.  Blessings  sometimes  seem  to 
hang  together,  so  that  if  a  Christian  gains  one  he  gets  them  alll 

V.  I  am  to  show  how  we  are  to  come  into  this  state  of  mind, 
in  which  we  can  offer  such  prayer.  People  sometimes  ask, 
“How  shall  I  offer  such  prayer?  Shall  I  say,  Now  I  will 
pray  in  faith  for  such  and  such  blessings  ?”  No,  the  human 
mind  is  not  moved  in  this  way.  You  might  just  as  well  say, 
“  Now  I  will  call  up  a  spirit  from  the  bottomless  pit.”  I  answer, 

1 .  You  must  first  obtain  evidence  that  God  will  bestow  the 
blessing.  How  did  Daniel  make  out  to  offer  the  prayer  of 
faith?  He  searched  the  Scriptures.  Now,  you  need  not  let 
your  Bible  lie  on  a  shelf,  and  expect  God  to  reveal  his  promises 
to  you.  Search  the  Scriptures,  and  see  where  you  can  get 
either  a  general  or  special  promise,  or  a  prophecy,  on  which 
you  can  plant  your  feet  when  you  pray.  Go  through  the.Bi* 
ble,  and  you  will  find  it  full  of  such  things — precious  promises, 
which  you  may  plead  in  faith.  You  never  need  to  want  for 
objects  of  prayer,  if  you  will  do  as  Daniel  did.  Persons  are 
staggered  on  this  subject,  because  they  never  make  a  proper 
use  of  the  Bible. 

A  curious  case  occurred  in  one  of  the  towns  in  the  western' 
part  of  this  state.  There  was  a  revival  there.  A  certain  cler- 
gyman  came  to  visit  the  place,  and  heard  a  great  deal  said  about 
the  Prayer  of  Faith.  He  was  staggered  at  what  they  said,  for 
he  had  never  regarded  the  subject  in  the  light  they  did.  He 
inquired  about  it  of  the  minister  that  was  laboring  there.  The 
minister  requested  him,  in  a  kind  spirit,  to  go  home,  and  take 
his  Testament,  look  out  the  passages  that  refer  to  prayer,  and 
go  round  to  hie  most  praying  people,  and  ask  them  how  they 
understood  these  passages.  He  said  he  would  do  it,  for  though 
these  views  were  new  to  him,  he  was  willing  to  learn.  He  did 
it,  and  went  to  his  praying  men  and  women,  and  read  the  pas¬ 
sages  without  note  or  comment,  and  asked  what  they  thought. 
He  found  their  plain  common  sense  had  led  them  to  understand 
these  passages,  and  to  believe  that  they  mean  just  as  they  say. 
This  affected  him,  and  then  the  fact  of  his  going  round  and 
presenting  the  promises  before  their  minds  awakened  the  spirit 
of  prayer  in  them,  and  a  revival  followed, 


THE  PRAYER  OF  FAITH 


75 


could  name  many  individuals,  who  have  set  themselves  to 
mine  the  Bible  on  this  subject,  and  before  they  got  half 
mgh  with  it,  have  been  filled  with  the  spirit  of  prayer, 
ey  found  that  God  meant  by  his  promises  just  what  a  plain, 
imon  sense  man  would  understand  them  to  mean.  I  advise 
to  try  it.  You  have  Bibles;  look  them  over,  and  when- 
r  you  find  a  promise  that  you  can  use,  fasten  it  in  your 
td,  before  you  go  on ;  and  I  venture  to  predict  you  will  not 
through  the  book  without  finding  out  that  God’s  promises 
m  just  what  they  say. 

if  Cherish  the  good  desires  you  have.  Christians  very 
n  lose  their  good  desires,  by  not  attending  to  this;  and  then 
r  prayers  are  mere  words,  without  any  desire  or  earnestness 
ill.  The  least  longing  of  desire  must  be  cherished.  If 
ir  body  was  likely  to  freeze,  and  you  had  even  the  least 
rk  of  fire,  how  you  would  cherish  it !  So  if  you  have  the 
i  st  desire  for  a  blessing,  let  it  be  ever  so  small,  don’t  trifle  it 
ly.  Don’t  grieve  the  Spirit.  Don’t  be  diverted.  Don’t  lose 
<d  desires,  by  levity]  by  censoriousness,  by  worldly-minded- 
s.  Watch,  and  pray,  and  follow  it  up,  or  you  will  never 
y  the  prayer  of  faith. 

!.  Entire  consecration  to  Gocl  is  indispensable  to  the  prayer 
faith.  You  must  live  a  holy  life,  and  consecrate  all  to 
i  d — your  time,  talents,  influence — all  you  have,  and  all  you 
j,  to  be  his  entirely.  Read  the  lives  of  pious  men,  and  you 
1  be  struck  with  this  fact :  that  they  used  to  set  apart  times 
enew  their  covenant,  and  dedicate  themselves  anew  to  God, 

.  whenever  they  have  done  so,  a  blessing  has  always  folio w- 
!  immediately.  If  I  had  Edwrards  here  to-night,  I  could  read 
i  sages  showing  how  it  was  in  his  days. 

ft.  You  must  persevere.  You  are  not  to  pray  for  a  thing 
e,  and  then  cease,  and  call  that  the  prayer  of  faith.  Look 
iDaniel.  He  prayed  twenty-one  days,  and  did  not  cease  till 
had  obtained  the  blessing.  He  set  his  heart  and  his  face 
,o  the  Lord,  to  seek  by  prayer  and  supplications,  with  fast- 
,  and  sackcloth,  and  ashes  ;  and  he  held  on  three  weeks,  ana 
n  the  answer  came.  And  why  did  not  it  come  before  ?  G  od 
i  t  an  Archangel  to  bear  the  message,  but  the  devil  hindered 
n  all  this  time.  See  what  Christ  says,  in  the  parable  of  the 
,ust  judge,  and  the  parable  of  the  loaves.  What  does  he 
ch  us  by  them?  'Why,  that  God  will  grant  answers  to 
yef  when  it  is  importunate.  “  Shall  not  God  avenge  his 
n  elect,  who  cry  day  and  night  unto  him?11 
j,  If  you  would  pray  in  faith,  be  sure  to  walk  every  day  with 


76 


TEE  PRAYER  OF  FAITH. 


God.  If  you  do,  he  will  tell  you  what  to  pray  for.  Be  filled 
with  his  Spirit,  and  he  will  give  you  objects  enough  to  pray 
for.  He  will  give  you  as  much  of  the  spirit  of  prayer  as  you 
have  strength  of  body  to  bear. 

Said  a  good  man  to  me,  “  O,  I  am  dying  for  the  want  of 
strength  to  pray.  My  body  is  crushed,  the  world  is  on  me,  j 
and  how  can  I  forbear  praying  ?”  I  have  known  that  man  go 
to  bed  absolutely  sick,  for  weakness  and  faintness  under  the 
pressure.  And  I  have  known  him  pray  as  if  he  would  do  vio¬ 
lence  to  heaven,  and  then  seen  the  blessing  come  as  plainly  in 
answer  to  his  prayer,  as  if  it  was  revealed,  so  that  no  person 
would  doubt  it,  any  more  than  if  God  had  spoken  from  heaven 
Shall  I  tell  you  how  he  died  ?  He  prayed  more  and  more,  and 
he  used  to  take  the  map  of  the  world  before  him,  and  pray,  and 
look  over  the  different  countries,  and  pray  for  them,  till  he  al 
solutely  expired  in  his  room,  praying.  Blessed  man  !  He 
was  the  reproach  of  the  ungodly,  and  of  carnal,  unbelieving 
professors,  but  he  was  the  favorite  of  heaven,  and  a  prevailing 
prince  in  prayer. 

VI.  I  will  refer  to  some  objections,  which  are  brought  for¬ 
ward,  against  this  doctrine. 

1.  “It  leads  to  fanaticism,  and  amounts  to  a  new  revelation." 
Why  should  this  be  a  stumbling  block  ?  They  must  have  ev¬ 
idence  to  believe,  before  they  can  offer  the  prayer  of  faith. 
And  if  God  gives  other  evidence  besides  the  senses,  where  is 
the  objection  ?  True,  there  is  a  sense  in  which  this  is  a  new  rev¬ 
elation  ;  it  is  making  known  a  thing  by  his  Spirit.  But  it  is 
the  very  revelation  which  God  has  promised  to  give.  It  is  just  the 
one  we  are  to  expect,  if  the  Bible  is  true;  that  when  we  know 
not  what  we  ought  to  pray  for,  according  to  the  will  of  God, 
his  Spirit  helps  our  infirmities,  and  teaches  us  the  very  thing  to 
pray  for.  Shall  we  deny  the  teaching  of  the  Spirit  ? 

2.  It  is  often  asked,  “  Is  it  our  duty  to  pray  the  prayer  of  faith 
for  the  salvation  of  all  men?”  I  answer,  No,  for  that  is  not  a 
thing  according  to  the  will  of  God.  It  is  directly  contrary  to 
his  revealed  will.  We  have  no  evidence  that  all  will  be  saved. 
We  should  feel  benevolently  to  all,  and  in  itself  considered, 
desire  their  salvation.  But  God  has  revealed  it  to  us  that  many 
of  the  human  race  shall  be  damned.  And  it  cannot  be  a  duty 
to  believe  that  they  shall  all  be  saved,  in  the  face  of  a  revelation 
to  the  contrary. 

3.  But,  -  seme,  “  If  we  were  to  offer  this  prayer  for  all 
men,  would  not  all  men  be  saved?”  I  answer.  Yes,  and  so  they 
would  be  saved,  if  they  would  all  repent.  But  they  will  sot 


TIIE  PRAYER  OF  FAITH. 


77 


ther  will  Christians  offer  the  prayer  of  faith  for  all,  because 
e  is  no  evidence  on  which  to  ground  a  belief  that  God  in- 
s  to  save  all  men. 

But  you  ask,  “For  whom  are  we  to  offer  this  prayer? 
want  to  know  in  what  cases,  for  what  persons,  and  places, 
at  what  times,  &c.  we  are  to  make  the  prayer  of  faith.”  I 
ver,  as  I  have  already  answered,  When  you  have  evidence, 
t  promises,  or  prophecies,  or  providences,  or  the  leadings  of 
Spirit,  that  God  will  do  the  things  you  pray  for. 

“  How  is  it  that  so  many  prayers  of  pious  parents  for  their 
.Iren  are  not  answered?  Did  you  not  say  there  was  a  pro- 
,i  which  pious  parents  may  apply  to  their  children  ?  Why 
then,  that  so  many  pious  praying  parents  have  had  im- 
tent  children,  that  died  in  their  sins  ?”  Granted  that  it  is 
diat  does  it  prove?  Let  God  be  true,  but  every  man  a  liar, 
fell  shall  we  believe,  that  God’s  promise  has  failed,  or  that 
3  parents  did  not  do  their  duty  ?  Perhaps  they  did  not  believe 
Dromise,  or  did  not  believe  there  was  any  such  thing  as  the 
er  of  faith.  Wherever  you  find  a  professor  that  does  not 
■  ve  in  .-any  such  prayer,  you  find,  as  a  general  thing,  that 
las  children  and  domestics  yet  in  their  sins.  And  no 
per,  unless  they  are  converted  in  answer  to  the  prayers  of 
ibody  else. 

“  Will  not  these  views  lead  to  fanaticism?  Will  not  many 
le  think  they  are  offering  the  prayer  of  faith  when  they  are 
”  That  is  the  same  objection  that  the  Unitarians  make 
jjnst  the  doctrine  of  regeneration — that  many  people  think 
have  been  born  again  when  they  have  not.  It  is  an  argu- 
;  against  all  spiritual  religion  whatever.  Some  think  they 
it,  when  they  have  not,  and  are  fanatics.  But  there  are 
i  who  know  what  the  prayer  of  faith  is,  just  as  there  are 
}  who  know  what  spiritual  experience  is,  though  it  may 
ble  cold-hearted  professors  who  know  it  not.  Even  minis- 
often  lay  themselves  open  to  the  rebuke  which  Christ  gave 
icodemus :  “  Art  thou  a  master  in  Israel,  and  knowest  not 
'  things?” 


REMARKS. 

Persons  who  have  not  known  by  experience  what  this  is, 
1  great  reason  to  doubt  their  piety.  This  is  by  no  means 
aritable.  Let  them  examine  themselves.  It  is  to  be 
d  that  they  understand  prayer  as  Nicodemus  did  the  new 
r  They  have  not  walked  with  God,  and  you  cannot  de- 
e  it  to  them,  any  more  than  you  can  describe  a  beautiful 


78 


THE  PRAYER  OF  FAITH. 


painting  to  a  blind  man,  who  cannot  see  colors.  Many  profes* 
sors  can  understand  about  the  prayer  of  faith,  just  as  much  as  | 
a  blind  man  does  of  colors. 

2.  There  is  reason  to  believe  millions  are  in  hell  because 
professors  have  not  offered  the  prayer  of  faith.  When  they  had 
promises  under  their  eye,  they  have  not  had  faith  enough  to 
use  them.  Thus  parents  let  their  children,  and  even  baptizti 
children,  go  down  to  hell,  because  they  would  not  believe  the 
promises  of  God.  Doubtless  many  women's  husbands  have 
gone  to  hell,  when  they  might  have  prevailed  with  God  it 
prayer,  and  saved  them.  The  signs  of  the  times,  and  the  indi¬ 
cations  of  Providence,  were  favorable,  perhaps,  and  the  Spirit 
of  God  prompted  desires  for  their  salvation,. and  they  had  evi¬ 
dence  enough  to  believe  that  God  was  ready  to-grant  a  blessing, 
and  if  they  had  only  prayed  in  faith,  God  would  have  granted 
it ;  but  God  turned  it  away,  because  they  would  not  discern  the 

signs  of  the  times.  ■  . 

3.  You  say,  “  This  leaves  the  church  under  a^great  loadu 
guilt.”  True,  it  does  so ;  and  no  doubt  multitudes  .will  stand 
up  before  God,  covered  all  over  with  the  blood  o£  souls  that 
have  been  lost  through  their  want  of  faith.  The  promises  of 
God,  accumulated  in  their  Bibles,  will  stare  them  in  the  face, 
and  weigh  them  down  to  hell. 

4.  Many  professors  of  religion  live  so  far  from  God,  that  to 
talk  to  them  about  the  prayer  of  faith,  is  all  unintelligible.  Yerj 
often  the  greatest  offence  possible  to  them,  is  to  preach  about 
this  kind  of  prayer. 

5.  I  want  to  ask  the  professors  who  are  here  a  few  questions, 
Do  you  know  what  it  is  to  pray  in  faith  ?  Did  you  ever  pray  in 
this  way  ?  Have  you  ever  prayed,  till  your  mind  was  assured 
the  blessing  would  come — till  you  felt  that  rest  in  God,  that 
confidence,  as  perfect  as  if  you  saw  God  come  down  from  heaven 
to  give  it  tp  you?  If  not,  you  ought  to  examine  your  founda¬ 
tion.  How  can  you  live  without  praying  in  faith  at  all?  Hof 
do  you  live  in  view  of  .your  children,  while  you  have  no  as¬ 
surance  whatever  sthat  they  will  be  converted?  One  would 
think  you  would  go  deranged.  I  knew  a  father  at  the  west,  t 
he  was  a  good  man,  but  he  had  erroneous  views  respecting  the 
prayer  of  faith ;  and  his  whole  family  of  children  were  grown 
up,  and  not  one  of  them  converted.  At  length  his  son  sicken¬ 
ed,  and  seemed  about  to  die.  The  father  prayed,  but  the  son 
grew  worse,  and  seemed  sinking  into  the  grave  without  hope 
The  father  prayed,  till  his  anguish  was  unutterable.  He  went 
at  last  and  prayed — (there  seemed  no  prospect  of  his  son’s  life)— 


TIIE  PRAYER  OF  FAITH. 


79 


he  poured  out  his  soul  as  if  he  would  not  he  denied,  till  at 
rth  he  got  an  assurance  that  his  son  would  not  only  live, 
be  converted ;  and  not  only  this  one,  but  his  whole  family, 

1  ild  be  converted  to  God.  He  came  into  the  house,  and  told 
family  his  son  would  not  die.  They  were  astonished  at 
i.  “I  tell  you,” ‘says  he,  “he  won’t  die.  And  no  child  of 
le  will  ever"  die  in  his  sins  ”  That  man’s  children  were  all 
verted  years  ago. 

Vhat  do  you  think  of  that?  Was  that  fanaticism?  If  you 
:  eve  so,  it  is  because  you  know  nothing  about  the  matter, 
ij  you  pray  so  ?  Do  you  live  in  such  a  manner  that  you  can 
j  r  such  prayer  for  your  children  ?  I  know  that  the  chil¬ 
li  of  professors  may  sometimes  be  converted  in  answer  to 
prayers  of  somebody  else.  But  ought  you  to  live  so  ?  Dare 
t  trust  to  the  prayers  of  others,  when  God  calls  you  to  sus- 
!  i  this  most  important  relation  to  your  children? 
finally — See  what  combined  effort  is  made  to  dispose  of  the 
-  )le.  The  wicked  are  for  throwing  away  the  threatenings 
he  Bible,  and  the  church  the  promises.  And  what  is  there 
?  Between  them,  they  leave  the  Bible  a  blank.  I  say  it 
i  ove:  What  are  our  Bibles  good  for,  if  we  do  not  lay  hold 
/their  precious  promises,  and  use  them  as  the  ground  of  our 
‘  h  when  we  pray  for  the  blessing  of  God  ?  You  had  better 
d  your  Bibles  to  the  heathen,  where  they  will  do  some  good, 
/ou  are  not  going  to  believe  and  use  them.  I  have  no  evi- 
f  ice  that  there  is  much  of  this  prayer  now  in  this  church,  or 
this  city.  And  what  will  become  of  it?  What  will  be 
ne  of  your  children  ?  your  neighbors  ?  the  wicked  ? 


> 

I 

» 

.» 

I 

s 

i 

i 


\ 


LECTURE  VI. 


SPIRIT  OF  PRAYER. 

Text.— Likewise  the  Spirit  also  helpeth  our  infirmities  :  for  we  know  not 
what  we  should  pray  for  as  we  ought  :  but  the  Spirit  itself  maketh  internes- 
sion  for  us  with  groanings  which  cannot  be  uttered.  And  he  that  searcheth  the 
hearts knoweth  what  is  the  mind  of  the  Spirit,  because  he  maketh  intercession 
for  the  saints,  according  to  the  will  of  God.— Romans  viii.  26,  27. 

My  last  lecture  but  one,  was  on  the  subject  of  Effectual 
Prayer;  in  which  I  observed  that  one  of  the.  most  important 
attributes  of  effectual  or  prevailing  prayer  is  Faith.  This  was 
so  extensive  a  subject  that  I  reserved  it  for  a  separate  discus¬ 
sion.  And  accordingly,  I  lectured  last  Friday  evening  on  the 
subject  of  Faith  in  Prayer,  or,  as  it  is  termed,  the  Prayer  of 
Faith.  It  was  my  intention  to  discuss  the  subject  in  a  single 
lecture.  But  as  1  was  under  the  necessity  of  condensing  so 
much  on  some  points,  it  occurred  to  me,  and  was  mentioned  by 
others,  that  there  might  be  some  questions  which  people  would 
ask,  that  ought  to  be  answered  more  fully,  especially  as  the  subject 
is  one  on  which  there  is  so  much  darkness.  One  grand  design 
in  preaching,  is,  to  exhibit  the  truth  in  such  a  way  as  to  answer 
the  questions  which  would  naturally  arise  in  the  minds  of  those 
who  read  the  Bible  with  attention,  and  who  want  to  know  what 
it  means,  so  that  they  can  put  it  in  practice.  In  explaining  the 
text,  I  propose  to  show, 

I.  What  Spirit  is  here  spoken  of,  “The  Spirit  also  helpeth 
our  infirmities.” 

II.  What  that  Spirit  does  for  us. 

III.  Why  he  does  what  the  text  declares  him  to  do. 

IV.  How  he  accomplishes  it. 

V.  The  degree  in  which  he  influences  the  minds  of  those 
who  are  under  his  influence. 

VI.  How  his  influences  are  to  be  distinguished  from  the  in¬ 
fluences  of  evil  spirits,  or  from  the  suggestions  of  our  own 

vttt  T  are  t0  ?^tain  this  agency  of  the  Holy  Spirit. 

1.  Who  have  a  right  to  expect  to  enjoy  his  influences  in 
this  matter— or  for  whom  the  Spirit  does  the  things  spoken  of  in 

tuC  l6Xt. 

1.  What  Spirit  is  it,  that  is  spoken  of  in  the  text  ? 

ome  ave  supposed  that  the  Spirit  spoken  of  in  the  text 


SPIRIT  OF  PRAYER. 


81 


is  our  own  spirit — our  own  mind.  But  a  little  attention  to 
ext  will  show  plainly  that  this  is  no.  the  meaning.  “  The 
t  helpeth  our  infirmities,”  would  then  read,  “  Our  own 
t  helpeth  the  infirmities  of  our  own  spirit,” — and  “  Our  own 
t  likewise  maketh  intercession  for  our  own  spirit.”  You 
'ou  can  make  no  sense  of  it  on  that  supposition.  It  is  evi- 
from  the  manner  in  which  the  text  is  introduced,  that  the 
t  referred  to  is  the  Holy  Ghost.  “  For  if  ye  live  after  the 
,  ye  shall  die:  but  if  ye  through  the  Spirit  do  mortify  the 
ms  of  the  body,  ye  shall  live.  For  as  many  as  are  led 
ie  Spirit  of  God,  they  are  the  sons  of  God.  For  ye  have 
Received  the  spirit  of  bondage  again  to  fear;  but  ye  have 
ved  the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father. 
Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the 
ren  of  God.”  And  the  text  is  plainly  speaking  of  the  same 
lit. 

What  the  Spirit  does. 

aswer — He  intercedes  for  the  saints.  “  He  maketh  inter- 
on  for  us,”  and  “  helpeth  our  infirmities,”  when  “  we  know 
\vhat  to  pray  for  as  we  ought.”  He  helps  Christians  to 
according  to  the  will  of  God,  or  for  the  things  that  God 
es  them  to  pray  for. 

I.  Why  is  the  Holy  Spirit  thus  employed  ? 

^cause  of  our  ignorance.  Because  we  know  not  what  we 
Id  pray  for  as  we  ought.  We  are  so  ignorant  both  of  the 
of  God,  revealed  in  the  Bible,  and  of  his  unrevealed  will, 
e  ought  to  learn  it  from  his  providence.  Mankind  are 
y  ignorant  both  of  the  promises  and  prophecies  of  the  Bible, 
blind  to  the  providence  of  God.  And  they  are  still  more 
e  dark  about  those  points  of  which  God  has  said  nothing 
)y  the  leadings  of  his  Spirit.  You  recollect  that  I  named 
;  four  sources  of  evidence  on  which  to  ground  faith  in 
er — promises,  prophecies,  providences,  and  the  Holy  Spirit. 
;n  all  other  means  fail  of  leading  us  to  the  knowledge  of 
;  we  ought  to  pray  for,  the  Spirit  does  it. 
t .  How  does  he  make  intercession  for  the  saints  ?  In  what 
does  he  operate,  so  as  to  help  our  infirmities  ? 
ot  by  superseding  the  use  of  our  faculties.  It  is  not  by 
ing  for  us,  while  we  do  nothing.  He  prays  for  us,  by  ex- 
g  our  owrn  faculties.  Not  that  he  immediately  suggests  to 
irords,  or  guides  our  language.  But  he  enlightens  our 
Is,  and  makes  the  truth  take  hold  of  our  souls.  He  leads 
)  consider  the  state  of  the  church,  and  the  condition  of  sin- 
around  us.  The  maimer  in  which  he  brings  the  truth 


82 


SPIRIT  OF  PRATER. 


before  the  mind,  and  keeps  it  there  till  it  produces  its  effect,  we 
cannot  tell.  But  we  can  know  as  much  as  this — that  he  leads 
us  to  a  deep  consideration  of  the  state  of  things ;  and  the  result 
of  this,  the  natural  and  philosophical  result,  is,  deep  feeling, 
When  the  Spirit  brings  the  truth  up  before  a  man’s  mind,  there 
js  only  one  way  in  which  he  can  keep  from  deep  feeling 
That  is,  by  turning  away  his  thoughts,  and  leading  his  mind 
to  think  of  other  things.  Sinners,  when  the  Spirit  of  Gpd 
brings  the  truth  before  them,  must  feel.  They  feel  wrong,  as 
long  as  they  remain  impenitent.  So  if  a  man  is  a  Christian, 
and  the  Holy  Spirit  brings  a  subject  into  warm  contact  with  his 
heart,  it  is  just  as  impossible  he  should  not  feel,  as  it  is  that 
your  hand  should  not  feel  if  you  put  it  into  the  fire.  If  the 
Spirit  of  God  leads  him  to  dwell  on  things  calculated  to  excite 
warm  and  overpowering  feelings,  and  he  is  not  excited  by  them 
it  proves  that  he  has  no  love  for  souls,  nothing  of  the  Spirit  of 
Christ,  and'  knows  nothing  about  Christian  experience. 

2.  The  Spirit  makes  the  Christian  feel  the  value  of  souls, 
and  the  guilt  and  danger  of  sinners  in  their  present  condition 
It  is  amazing  how  dark  and  stupid  Christians  often  are  $bout 
this.  Even  Christian  parents  let  their  children  go  right  down 
to  hell  before  their  eyes,  and  scarcely  seem  to  exercise  a  single 
feeling,  or  put  forth  an  effort  to  save  them.  And  wrhy?  Be¬ 
cause  they  are  so  blind  to  what  hell  is,  so  unbelieving  about 
the  Bible,  so  ignorant  of  the  precious  promises  which  God  has 
made  to  faithful  parents.  They  grieve  the  Spirit  of  God  away, 
and  it  is  in  vain  to  try  to  make  them  pray  for  their  children, 
while  the  Spirit  of  God  is  away  from  them. 

3.  He  leads  Christians  to  understand  and  apply  the  promises 
of  Scripture.  It  is  wonderful  that  in  no  age  have  Christians 
been  able  fully  to  apply  the  promises  of  Scripture  to  the  events 
of  life,  as  they  go  along.  This  is  not  because  the  promises 
themselves  are  obscure.  The  promises  themselves  are  plain 
enough.  But  there  has  always  been  a  wonderful  disposition  to 
overlook  the  Scriptures,  as  a  source  of  light  respecting  the  pass¬ 
ing  events  of  life.  How  astonished  the  apostles  were  at  Christ’s 
application  of  so  many  prophecies  to  himself!  They  seemedto 
be  continually  ready  to  exclaim,  “  Astonishing  !  Can  it  be  so’ 
W  e  never  understood  it  before.”  Who,  that  has  witnessed  the 
manner  in  which  the  apostles,  influenced  and  inspired  by  the 
Holy  Ghost,  applied  passages  of  the  Old  Testament  to  gospel 
times,  has  not  been  amazed  at  the  richness  of  meaning  which 
they  found  in  the  Scriptures  ?  So  it  has  been  with  many  a 
Christian ;  while  deeply  engaged  in  prayer,  he  has  seen  that 


SPIRIT  OF  PRAYER. 


83 


res  of  Scripture  are  appropriate  which  he  never  thought 
ure,  as  having  any  such  application. 

ice  knew  an  individual  who  was  in  great  spiritual  dark- 
He  had  retired  for  prayer,  resolved  that  he  would  not 
till  he  had  found  the  Lord.  He  kneeled  down  and  tried 
y.  All  was  dark,  and  he  could  not  pray.  He  rose  from 
iees,  and  stood  a  while,  but  he  could  not  give  it  up,  for  he 
romised  that  he  would  not  let  the  sun  go  down  before  he 
iven  himself  to  God.  He  knelt  again,  but  it  was  all  dark, 
|s  heart  was  hard  as  before.  He  was  nearly  in  despair, 
lid  in  agony,  “  I  have  grieved  the  Spirit  of  God  away,  and 


out  from  the  presence 
not  to  give  over,  and 


jis  no  promise  for  me.  Iam  shut  o 
id  ”  But  his  resolution  was  formed 
he  knelt  down.  He  had  said  but  a  few  words  when  this 
yQ  came  into  his  mind  as  fresh  as  if  he  had  just  read  it. 
med  as  if  he  had  just  been  reading  the  words,  “  Ye  shall 
ne,  and  find  me,  when  ye  shall  search  for  me  with  all 
heart.”  Jer.  xxix.  13.  He  saw  that  though  this  pio- 
was  in  the  Old  Testament,  and  was  addressed  to  the 
it  was  still  as  applicable  to  him  as  to  them.  And  it 
his  heart,  like  the  hammer  of  the  Lord,  in  a  moment, 
he  prayed,  and  rose  up,  happy  in  God.  Thus  it. often 
ns  when  professors  of  religion  are  praying  for  their  chil- 
Sometimes  they  pray,  and  are  in  darkness  and  doubt, 
<?  as  if  there  was  no  foundation  for  faith,  and  no  special 
Ses  for  the  children  of  believers.  But  while  they  are 
ing,  God  has  shown  them  the  full  meaning  of  some  promi¬ 
nd  their  soul  has  rested  on  it  as  on  the  mighty  aim  of  God. 
*3  heard  of  a  widow  who  was  greatly  exercised  about  her 
ben,  till  this  passage  was  brought  powerfully  to  her  mind: 

'  ve  thy  fatherless  children  with  me,  I  will  preserve  them 
I”  She  saw  it  had  an  extended  meaning,  and  she  was 
ed  to  lay  hold  on  it,  as  it  were,  with  her  hands  ;  and  then 
prevailed  in  prayer,  and  her  children  were  converted. 
Holy  Spirit  was  sent  into  the  world  by  the  Savior,  to 
b  his  people ,  and  instruct  them,  and  bring  things  to  their 
mbrance,  as  well  as  to  convince  the  world  of  sin. 

The  Spirit  leads  Christians  to  desire  and  pray  for  things 
lich  nothing  is  specifically  said  in  the  word  of  God.  Take 
ise  of  an  individual.  That  God  is  willing  to  save  is  a  gen- 
;ruth.  So  it  is  a  general  truth  that  he  is  willing  to  answer 
er.  But  how  shall  I  know  the  will  of  God  respecting  that 
idual,  whether  I  can  pray  in  faith  according  to  the  will  Oi 
for  the  conversion  and  salvation  of  that  individual,  oi  not  t 


84 


SPIRIT  OF  PRAYER. 


Here  the  agency  of  the  Spirit  comes  in,  to  lead  the  minds  of 
God’s  people  to  pray  for  those  individuals,  and  at  those  times, 
when  God  is  prepared  to  bless  them.  When  we  know  not  what  , 
to  prav  for,  the  Holy  Spirit  leads  the  mind  to  dwell  on  some 
object  to  consider  its  situation,  to  realize  its  value,  and  to  feel 
for  it,  and  pray,  and  travail  in  birth,  till  the  person  is  converted. 
This  sort  of  experience  I  know  is  less  common  in  cities,  than  it 
is  in  some  parts  of  the  country,  because  ot  the  infinite  number  of 
things  to  divert  the  attention  and  grieve  the  Spirit  in  cities.— 

I  have  had  much  opportunity  to  know  how  it  has  been  in  some 
sections.  I  was  acquainted  with  an  individual  who  used  to  keep  a  | 
list  of  persons  that  he  was  specially  concerned  for ;  and  I  have  had 
the  opportunity  to  know  a  multitude  of  persons  for  whom  he  be¬ 
came  thus  interested,  who  were  immediately  converted.  I  have 
seen  him  pray  for  persons  on  his  list,  when  he  was  literally  in  an  j 
agony  for  them ;  and  have  sometimes  known  him  call  on  some 
other  person  to  help  him  pray  for  such  a  one.  I  have  known  his 
mind  to  fasten  thus  on  an  individual  of  hardened,  abandoned  char-  j 
acter,  and  who  could  not  be  reached  in  any  ordinary  way.  In  a 
town  in  the  north  part  of  this  state,  where  there  was  a  revival,  there 
was  a  certain  individual  who  was  a  most  violent  and  outrageous  , 
opposer.  He  kept  a  tavern,  and  used  to  delight  in  swearing  at  a 
desperate  rate,  whenever  there  were  Christians  within  hearing,  on  | 
purpose  to  hurt  their  feelings.  He  was  so  bad,  that  one  man  said 
he  believed  he  should  have  to  sell  his  place,  or  give  it  away,  and  j 
move  out  of  town,  for  he  could  not  live  near  a  man  that  swore  so.  j 
This  good  man,  that  I  wras  speaking  of,  was  passing  through  the 
town,  and  heard  of  the  case,  and  wras  very  much  grieved  and  j 
distressed  for  the  individual.  He  took  him  on  his  praying  list,  i 
The  case  weighed  on  his  mind,  when  he  was  asleep  and  when  he 
was  awake.  He  kept  thinking  about  him,  and  praying  for  him 
for  days.  And  the  first  we  knew  of  it,  this  ungodly  man  came 
into  a  meeting,  and  got  up  and  confessed  his  sins,  and  poured  j 
out  his  soul.  His  bar-room  immediately  became  the  place  where 
they  held  prayer  meetings.  In  this  manner  the  Spirit  of  God 
leads  individual  Christians  to  pray  for  things  which  they  would 
not  pray  for,  unless  they  were  led  by  the  Spirit.  And  thus  j 
they  pray  for  things  according  to  the  will  of  God. 

By  some,  this  may  be  said  to  be  a  revelation  from  God.  I  do  | 
not  doubt  that  great  evil  has  been  done  by  saying  that  this  kind  ! 
of  influence  amounts  to  a  new  revelation.  And  many  people  j 
will  be  afraid  of  it  if  they  hear  it  called  a  new  revelation,  so  that  I 
they  will  not  stop  to  inquire  what  it  means,  or  whether  the 
Scriptures  teach  it  or  not.  They  suppose  it  to  be  a  complete  j 


SPIRIT  OF  PRAYER, 


85 


answer  to  the  idea.  But  the  plain  truth  of  the  matter  is,  that 
the  Spirit  leads  a  man  to  pray.  And  if  God  leads  a  man  to  pray 
for  an  individual,  the  inference  from  the  Bible  is,  that  God 
iesigns  to  save  that  individual.  If  we  find  by  comparing*  our 
!ttate  of  mind  with  the  Bible,  that  we  are  led  by  Ike  Spirit  to 
tray  for  an  individual,  we  have  good  evidence 'to  believe  that 
jrod  is  prepared  to  bless  him. 

,  6.  By  giving  to  Christians  a  spiritual  discernment  respectino- 

*he  movements  and  developments  of  Providence.  Devoted, 

» raying  Christians  often  see  these  things  so  clearly,  and  look  so 
! ir  ahead,  as  greatly  to  stumble  others.  They  sometimes  almost 
eem  to  prophecy.  No  doubt  persons  may  be  deluded,  and  some- 
imesare  so,  by  leaning  to  their  own  understanding  when  they 
link  they  are  led  by  the  Spirit.  But  there  is  no  doubt  that  a 
dnistian  may  be  made  to  see  and  discern  clearly  the  signs  of 
le  times,  so  as  to  understand,  by  providence,  what  to  expect,  and 
ius  to  pray  for  it  in  faith.  Thus  they  are  often  led  to  expect  a 

yvival,  and  to  pray  for  it  in  faith,  when  nobody  else  can  see  the 
Jiast  signs  of  it. 

There  was  a  woman  in  New  Jersey,  in  a  place  where  there 
ad  been  a  revival.  She  was  very  positive  there  was  going  to 
3  another.  She  insisted  upon  it  that  they  had  had  the  former 
an,  and  were  now  going  to  have  the  latter  rain.  She  wanted 

ia\e  conference  meetings  appointed.  But  the  minister  and 
ders  saw  nothing  to  encourage  it,  and  would  do  nothing.  She 
;w  they  were  blind,  and  so  she  went  forward  and  got  a  car- 
aitei  to  make  seats  for  her,  for  she  said  she  would  have  meet- 
lr*ker  own  house.  There  was  certainly  going  to  be  a  revi- 
;L  She  had  scarcely  opened  her  doors  for  meetings,  before 
e  Spirit  of  God  came  down  in  great  power.  And  these  sleepy 
urcn  members  found  themselves  surrounded  all  at  once  with 
nvicted  sinners.  And  they  could  only  say,  “  Surely  the  Lord 
is  in  this  place,  and  we  knew  it  not.”  The  reason  why  such 
i|  rsons  understand  the  indication  of  God’s  will  is  not  because 
the  superior  wisdom  that  is  in  them,  but  because  the  Spirit  of 
3d  leads  them  to  see  the  signs  of  the  times.  And  this,  not  by 
relation,  but  they  are  led  to  see  that  converging  of  providences 
a  single  point,  which  produces  in  them  a  confident  expectation 
a  certain  result. 

!V-  .Ir*  what  degree  are  we  to  expect  the  Spirit  of  God  to  affect 
3  minds  of  believers?  The  text  says,  “The  Spirit  maketh 
jercession  with  groanings  that  cannot  be  uttered.”  The  mean- 
>  1 1  * 3  ^  understand  to  be,  that  the  Spirit  excites  desires  too 

3at  to  be  uttered  except  by  groans.  Something  that  language 

8 


86 


SPIRIT  OF  PRAYER. 


cannot  utter — making  the  soul  too  full  to  utter  its  feelings  by 
words,  where  the  person  can  only  groan  them  out  to  God,  who 

understands  the  language  of  the  heart. 

VI.  How  are  we  to  know  whether  it  is  the  Spirit  ot  God  that 

influences  our  minds  or  not? 

I  Not  by  feeling  that  some  external  influence  or  agency  is 
applied  to  us  We  are  not  to  expect  to  feel  our  minds  m  dnect 
El  contact  with  God.  If  such  a  thing  can  be  we  know 
of  no  way  in  which  it  can  be  made  sensible  V\  e  know  that 
we  exercise  our  minds  freely,  and  that  our  thoughts  ®re  exer¬ 
cised  on  something  that  excites  our  feelings.  But  we  are  o 
to  expect  a  miracle  to  be  wrought,  as  if  we  were  led  by  the 
hand,  sensibly,  or  like  something  whispered  in  the  ear,  or  any 
miraculous  Manifestation  of  the  will  of  God.  Individuals  often 
n-neve  the  Spirit  away,  because  they  do  not  harbor  him  and 
cherish  his  influences.  Sinners  often  do  this  | 

They  suppose  that  if  they  were  under  conviction  by  the  Spirit, 
they  should  have  such  and  such  mysterious  feelings,  a  shocn 
would  come  upon  them,  which  they  con  d  not  mistake.  Many 
Christians  are  so  ignorant  of  the  Spirits  influences,  and  .  v  j 
thought  so  little  about  having  his  assistance  in  prayer,  that , 
when  they  have  them  they  do  not  know  it,  and  so  do  not  cherish, 
and  yield  to  them,  and  preserve  them.  We  are  sensible  ofl 
nothing  in  the  case,  only  the  movement  oi  our  own  minds. 
There°is  nothing  else  that  can  be  felt.  We  are  merly  sensible 
that  our  thoughts  are  intensely  employed  on  a  certain  subject 
Christians  are  often  unnecessarily  misled  and  distressed  on  this 
point,  for  fear  they  have  not  the  Spirit  of  God.  T  hey  feel 
fensely,  but  they  know  what  makes  them  feel.  1  hey  are  dis¬ 
tressed  about  sinners;  but  why  should  they  not  be  distressed, 
when  they  think  of  their  condition  ?  They  keep  thinking  abou 
them  all  the  time,  and  why  shouldn’t  they  be  distressed  1  Not| 
the  truth  is,  that  the  very  fact  that  you  are  thinking  upon  them 
is  evidence  that  the  Spirit  of  God  is  leading  you.  Do  you  not 
know  that  the  greater  part  of  the  time  these  things  do  not  at 
feet  you  so?  The  greater  part  of  the  time  you.  do  not  thin >, 
much  about  the  case  of  sinners.  You  know  their  salvation  is 
always  equally  important.  But  at  other  times,  even  when  yot| 
are  quite  at  leisure,  your  mind  is  entirely  dark,  and  vacant  o 
any  feeling  for  them.  But  now,  although  you  may  be  bus) 
about  other  things,  you  think,  you  pray,  and  feel  intensely  Oi 
them,  even  while  you  are  about  business  that  at  other  time; 
would  occupy  all  your  thoughts.  Now,  almost  every  thoug 
you  have  is,  “  God  have  mercy  on  them.5’  Why  is  this?  YVny 


SPIRIT  OF  PRAYER. 


87 


heir  case  is  placed  in  a  strong  light  before  your  mind.  Do  you 
isk  what  it  is,  that  leads  your  mind  to  exercise  benevolent  feel- 
ngs  for  sinners,  and  to  agonize  in  prayer  for  them?  What  can 
t  be  but  the  Spirit  of  God?  There  are  no  devils  that  would 
ead  you  so.  If  your  feelings  are  truly  benevolent,  you  are  to 
onsider  it  as  the  Holy  Spirit  leading  you  to  pray  for  things 
Ihccording  to  the  will  of  God. 

H  2.  Try  the  spirits  by  the  Bible.  People  are  sometimes  led 
j-vvay  by  strange  fantasies  and  crazy  impulses.  If  you  compare 
:  bem  faithfully  with  the  Bible,  you  never  need  be  led  astray, 
pifou  can  always  know  whether  your  feelings  are  produced  by 
he  Spirit’s  influences,  by  comparing  your  desires  with:  the  spirit 
nd  temper  of  religion,  as  described  in  the  Bible.  The  Bible 
ommands  you  to  try  the  spirits.  “  Beloved,  believe  not  every 
pirit,  but  try  the  spirits,  whether  they  be-mf  God.” 

VII.  Ho  w  shall  we  get  this  influence  of  the  Spirit  of  God  ? 

1.  It  must  be  sought  by  fervent'  believing  prayer.  Christ 
ays,  “If  ye  then,  being  evil,  know  how  to  give  good  gifts  to 
;our  children,  how  #rauch  more  shall  your  heavenly  Father 

ive  the  Holy  Spirit  to  them  that  ask  it!”  Does  any  one  say, 
have  prayed  for  it,  and  it  does  not  come?  It  is  because  you 
o  not  pray  aright.  “Ye  ask  and  receive  not,  because  ye  ask 
miss,  that  ye  may  consume  it  upon  your  lusts.”  You  do  not 
ray  from  right  motives.  A  professor  of  religion,  and  a  prin- 
ipal  member  in  a  church,  once  asked  a  minister  what  he 
nought  of  his  case ;  he  had  been  praying  week  after  week  for 
le  Spirit,  and  had  not  found  any  benefit.  The  minister  asked 
im  what  his  motive  was  in  praying.  He  said  he  wanted  to 
e  happy.  He  knew  those  who  had  the  Spirit  were  happy, 
nd  he  wanted  to  enjoy  his  mind  as  they  did.  Why,  the  devil 
>imself  might  pray  so.  That  is  mere  selfishness.  The  man 
irned  away  in  anger.  He  saw  that  he  had  never  known  what 
1  was  to  pray.  He  was  convinced  he  was  a  hypocrite,  and 
hat  his  prayers  were  all  selfish,  dictated  only  by  a  desire  for 
is  own  happiness.  David  prayed  that  God  would  uphold  him 
y  his  free  Spirit,  that  he  might  teach  transgressors  and  turn 
nnersto  God.  A  Christian  should  pray  for  the  Spirit,  that  he 
hay  be  the  more  useful  and  glorify  God  more  ;  not  that  he  him- 
df  may  be  more  happy.  This  man  saw  clearly  where  he  had 
?en  in  error,  and  he  was  converted.  Perhaps  many  here  have 
den  just  so.  You  ought  to  examine  and  see  if  all  your  prayers 
re  not  selfish. 

2.  Use  the  means  adapted  to  stir  up  your  minds  on  the  sub¬ 
let,  and  to  keep  your  attention  fixed  there.  If  a  man  prays  for 


88 


SPIRIT  OF  PRAYER. 


the  Spirit,  and  then  diverts  his  mind  to  other  objects ;  uses  no 
other  means,  but  goes  right  away  to  worldly  objects,  he  tempts 
God,  he  swings  loose  from  his  object,  and  it  would  be  a  miracle 
if  he  should  get  what  he  prays  for.  How  is  a  sinner  to  get  con¬ 
viction  ?  Why,  by  thinking  of  his  sins.  That  is  the  w'ay  for  a 
Christian  to  obtain  deep  feeling,  by  thinking  on  the  object. 
God  is  not  going  to  pour  these  things  on  you,  without  any  ef¬ 
fort  of  your  own.  You  must  cherish  the  slightest  impressions. 
Take  the  Bible,  and  go  over  the  passages  that  show  the  condi¬ 
tion  and  prospects  of  the  world.  Book  at  the  world,  look  at 
your  children,  and  your  neighbors,  and  see  their  condition 
while  they  -i'emain  in  sin,  and  persevere  in  prayer  and  effort 
till  you  obtain  the  blessing  of  the  Spirit  of  God  to  dwell  in  you. 
This  was  the  way,  doubtless,  that  Dr.  Watts  came  to  have  the 
feelings  which  he  has  described  in  the  second  Hymn  of  the 
second  Book,  which  you  would  do  well  to  read  after  you  go 
home. 

My  thoughts  on  awfui  subjects  roll, 

Damnation  and  the  dead: 

What  horrors  seize  the  guilty  soul 
Upon  a  dying  bed  ! 

Lingering  about  these  mortal  shores, 

She  makes  a  long  delay, 

Till,  like  a  flood,  with  rapid  force’ 

Death  sweeps  the  wretch  away. 

Then,  swift  and  dreadful,  she  descends 
Down  to  the  fiery  coast, 

Amongst  abominable  fiends, 

Herself  a  frighted  ghost. 

There  endless  crowds  of  sinners  lie, 

And  darkness  makes  their  chains; 

Tortured  with  keen  despair  they  cry, 

Yet  wait  for  fiercer  pains. 

Not  all  their  anguish  and  their  blood 
For  their  past  guilt  atones, 

Nor  the  compassion  of  a  God 
Shall  hearken  to  their  groans. 

Amazing  grace,  that  kept  my  breath, 

Nor  bid  my  soul  remove, 

Till  I  had  learned  my  Savior’s  death, 

And  well  insured  his  love  ! 

■ 

Look,  as  it  were,  through  a  telescope  that  will  bring  it  up 
near  to  you;  look  into  hell,  and  hear  them  groan;  then  turn 
the  glass  upwards  and  look  at  heaven,  and  see  the  saints  there,  in 
their  white  robes,  with  their  harps  in  their  hands,  and  hear  them 
sing  the  song  of  redeeming  love;  and  ask  yourself — Is  itpossi- 
sible,  that  I  should  prevail  with  God  to  elevate  the  sinner  there? 


SPIRIT  OF  PRAYER. 


89 


Do  this,  and  if  you  are  not  a  wicked  man,  and  a  stranger  to 
God,  you  will  soon  have  as  much  of  the  spirit  of  prayer  as  your 
)odycan  sustain. 

3.  1  ou  must  watch  unto  prayer.  Y ou  must  keep  a  look  out, 
md  see  if  God  grants  the  blessing  when  you  ask  him.  People 
ometimes  pray,  and  never  look  to  see  if  the  prayer  is  granted. 
3e  careful  also,  not  to  grieve  the  Spirit  of  God.  Confess  and 

I,  orsake  your  sins.  God  will  never  lead  you  as  one  of  his  hidden 
•nes,  and  let  you  into  his  secrets,  unless  you  confess  and  for- 
[  a^e  your  sins.  Not  be  always  confessing  and  never  forsake, 
ut  confess  and  forsake  too.  Make  redress  wherever  you  have 
ommitted  an  injury.  You  cannot  expect  to  get  the  spirit  of 
rayer  first,  and  then  repent.  You  can’t  fight  it  through  so. 
Tofessors  of  religion,  who  are  proud  and  unyielding,  and  jus- 
fy  themselves,  never  will  force  God  to  dwell  with  them. 

4.  Aim  to  obey  perfectly  the  written  law.  In  other  words, 
ave  no  fellowship  with  sin.  Aim  at  being  entirely  above  the 
f'orld  ;  “  Be  ye  perfect  even  as  your  Father  in  heaven  is  perfect.” 
t  you  sin  at  all,  let  it  be  your  daily  grief.  The  man  who 
oes  not  aim  at  this,  means  to  live  in  sin.  Such  a  man  need 
ot  expect  God’s  blessing,  for  he  is  not  sincere  in  desiring  to 
eep  all  his  commandments. 

VIII.  For  whom  does  the  Spirit  intercede? 

Answer — He  maketh  intercession  for  the  saints,  for  all  saints, 
>r  any  who  are  saints. 

REMARKS 

1.  Why  do  you  suppose  it  is,  that  so  little  stress  is  laid  on 
te  influences  of  the  Spirit  in  prayer,  when  so  much  is  said 
lout  his  influences  in  conversion  ?  Many  people  are  amazingly 
raid  the  Spirit’s  influences  will  be  left  out.  They  lay  great 
ress  on  the  Spirit’s  influences  in  converting  sinners.  But  how 
tie  is  said,  how  little  is  printed,  about  his  influence  in  prayer  ! 
ow  little  complaining  that  people  do  not  make  enough  of  the 
pirit’s  influences  in  leading  Christians  to  pray  according  to 
e  will  of  God  !  Let  it  never  be  forgotten,  that  no  Christian 
'er  prays  aright,  unless  led  by  the  Spirit.  He  has  natural 
>wer  to  pray,  and  so  far  as  the  will  of  God  is  revealed,  is  able 
do  it ;  but  he  never  does,  unless  the  Spirit  of  God  influences 
m.  Just  as  sinners  are  able  to  repent,  but  never  do,  unless 
fluenced  by  the  Spirit. 

2.  This  subject  lays  open  the  foundation  of  the  difficulty  felt 
many  persons  on  the  subject  of  the  Prayer  of  Faith.  They 
ject  to  the  idea  that  faith  in  prayer  is  a  belief  that  we  shall 

8* 


90 


SPIRIT  OF  PRAVER. 


receive  the  very  things  for  which  we  ask ;  and  insist  that  there 
can  be  no  foundation  or  evidence  upon  which  to  rest  such  a  be¬ 
lief.  In  a  sermon  published  a  few  years  since,  upon  this  sub¬ 
ject,  the  writer  brings  forward  this  difficulty,  and  presents  it  in 
its  full  strength.  I  have,  says  he,  no  evidence  that  the  thing 
prayed  for  will  be  granted,  until  I  have  prayed  in  faith;  be¬ 
cause,  praying  in  faith  is  the  condition  upon  which  it  is  pro¬ 
mised.  And  of  course  I  cannot  claim  the  promise,  until  I  have 
fulfilled  the  condition.  Now,  if  the  condition  is,  that  I  am  to 
believe  I  shall  receive  the  very  blessing  for  which  I  ask,  it  is 
evident  that  the  promise  is  given  upon  the  performance  of  an 
impossible  condition,  and  is  of  course  a  mere  nullity.  The  pro¬ 
mise  would  amount  to  just  this:  You  shall  have  whatsoever 
you  ask,  upon  the  condition  that  you  first  believe  that  you  shall 
receive  it.  Now,  I  must  fulfil  the  condition  before  I  can  claim 
the  promise.  But  I  can  have  no  evidence  that  I  shall  receive 
it,  until  I  have  believed  that  I  shall  receive  it.  This  reduces 
me  to  the  necessity  of  believing  that  I  shall  receive  it  before  I 
have  any  Evidence  that  I  shall  receive  it — which  is  impossible. 

The  whole  force  of  this  objection  arises  out  of  the  fact,  that 
the  Spirit’s  influences  are  entirely  overlooked,  which  he  exerts 
in  leading  an  individual  to  the  exercise  of  faith.  It  has  been 
supposed  that  the  passage  in  Mark  xi.  22  and  24,  with  other 
kindred  promises  on  the  subject  of  the  Prayer  of  Faith,  relate 
exclusively  to  miracles.  But  suppose  this  were  true.  I  would 
ask,  What  wrere  the  apostles  to  believe,  when  they  prayed  for 
a  miracle  ?  Were  they  to  believe  that  the  precise  miracle 
would  be  performed  for  which  they  prayed  ?  It  is  evident  that 
they  were.  In  the  verses  just  alluded  to,  Christ  says,  “  For 
verily  I  say  unto  you,  that  whosoever  shall  say  unto  this  moun¬ 
tain,  Be  thou  removed,  and  be  thou  cast  into  the  sea,  and  shall 
not  doubt  in  his  heart,  but  SHALL  BELIEVE  THAT 
THESE  THINGS  WHICH  HE  SAITH  SHALL  COME 
TO  PASS,  he  shall  have  whatsoever  he  saith.  Therefore  l 
say  unto  you,  what  things  soever  ye  desire,  when  ye  pray,  be¬ 
lieve  that  ye  receive  them,  and  ye  shall  have  them.” 
Here  it  is  evident,  that  the  thing  to  be  believed,  and  which  they 
were  not  to  doubt  in  their  heart,  wras,  that  they  should  have  the 
very  blessing  for  which  they  prayed.  Now  the  objection  above 
stated,  lies  in  all  its  force  against  this  kind  of  faith,  when  pray¬ 
ing  for  the  performance  of  a  miracle.  If  it  be  impossible  to 
believe  this  in  praying  for  any  other  blessing,  it  was  equally  so 
in  praying  for  a  miracle.  I  might  ask,  Could  an  apostle  be¬ 
lieve  that  the  miracle  would  be  wrought,  before  he  had  fulfilled 


SPIRIT  OF  PRAYER. 


91 


the  condition  ?  inasmuch  as  the  condition  was,  that  he  should 
believe  that  he  should  receive  that  for  which  he  prayed.  Either 
the  promise  is  a  nullity  and  a  deception,  or  there  is  a  possibility 
of  performing  the  condition. 

Now,  as  I  have  said,  the  whole  difficulty  lies  in  the  fact  that 
the  Spirit’s  influences  are  entirely  overlooked,  and  that  faith 
>  which  is  of  the  operation  of  God,  is  left  out  of  the  question.  1. 

.  the  objection  is  good  against  praying  for  any  object,  it  is  as 
good  against  praying  in  faith  for  the  performance  of  a  miracle. 
The  fact  is,  that  the  Spirit  of  God  could  give  evidence,  on  which 
to  believe  that  any  particular  miracle  would  be  granted ;  could 
lead  the  mind  to  a  firm  reliance  upon  God,  and  trust  that  the 
blessing  sought  would  be  obtained.  And  so  at  the  present  day 
he  can  give  the  same  assurance,  in  praying  for  any  blessing 
[  that  we  need.  Neither  in  the  one  case  or  the  other,  are  the 
influences  of  the  Spirit  miraculous.  Praying  is  the  same  thing, 
whether  you  pray  for  the  conversion  of  a  soul,  or  for  a  miracle. 
Faith  is  the  same  thing  in  the  one  case  as  in  the  other ;  it  only 
[  terminates  on  a  different  object;  in  the  one  case  on  the  conver- 
t  sion  of  a  soul,  and  in  the  other  on  the  performance  of  a  miracle. 
Nor  is  faith  exercised  in  the  one  more  than  in  the  other,  with- 
'  out  reference  to  a  promise ;  and  a  general  promise  may  with 
the  same  propriety  be  applied  to  the  conversion  of  a  soul  as  to 
the  performance  of  a  miracle.  And  it  is  equally  true  in  the  one 
case  as  the  other,  that  no  man  ever  prays  in  faith  without  being 
influenced  by  the  Spirit  of  God.  And  if  the  Spirit  could  lead 
the  mind  of  an  apostle  to  exercise  faith  in  regard  to  a  miracle, 
he  can  lead  the  mind  of  another  Christian  to  exercise  faith  in 
regard  to  receiving  any  other  blessing,  by  a  reference  to  the 
same  general  promise. 

Should  any  one  ask,  “  When  are  we  under  an  obligation  to 
believe  that  we  shall  receive  the  blessing  for  which  we  ask?” 
1  answer : 

(1.)  When  there  is  a  particular  promise,  specifying  the  par¬ 
ticular  blessing:  as  where  we  pray  for  the  Holy  Spirit.  This 
blessing  is  particularly  named  in  the  promise,  and  here  we  have 
evidence,  and  are  bound  to  believe,  whether  we  have  any  Divine 
influence  or  not ;  just  as  sinners  are  bound  to  repent  whether 
the  Spirit  strives  with  them  or  not.  Their  obligation  rests,  not 
upon  the  Spirit’s  influences,  but  upon  the  powers  of  moral 
agency  which  they  possess;  upon  their  ability  to  do  their  duty. 
And  while  it  is  true  that  not  one  of  them  ever  will  repent  with- 
I  out  the  influences  of  the  Spirit,  still  they  have  power  to  do  so, 
and  are  under  obligation  to  do  so,  whether  thv  Spirit  strive** 


92 


SPIRIT  OF  PRAYER. 


with  them  or  not.  So  with  the  Christian.  He  is  bound  to 
believe  where  he  has  evidence.  And  although  he  never  does 
believe,  even  where  he  has  an  express  promise,  without  the 
Spirit  of  God,  yet  his  obligation  to  do  so  rests  upon  his  ability, 
and  not  upon  the  Divine  influence. 

(2.)  Where  God  makes  a  revelation  by  his  providence,  we 
are  bound  to  believe  in  proportion  to  the  clearness  of  the  provi¬ 
dential  indication. 

(3.)  So  where  there  is  a  prophecy,  we  are  bound  also  to 
believe.  But  in  neither  of  these  cases  do  we,  in  fact,  believe, 
without  the  Spirit  of  God. 

But  where  there  is  neither  promise,  providence,  nor  prophecy, 
on  which  to  repose  our  faith,  we  are  under  no  obligation  to 
believe,  unless,  as  I  have  shown  in  this  discourse,  the  Spirit 
gives  us  evidence,  by  creating  desires,  and  by  leading  us  to  pray 
for  a  particular  object.  In  the  case  of  those  promises  of  a 
general  nature,  where  we  are  honestly  at  a  loss  to  know  in  what 
particular  cases  to  apply  them,  it  may  be  considered  rather  as 
our  privilege  than  as  our  duty,  in  many  instances,  to  apply 
them  to  particular  cases ;  but  whenever  the  Spirit  of  God  leads 
us  to  apply  them  to  a  particular  object,  then  it  becomes  our  duty 
so  to  apply  them.  In  this  case,  God  explains  his  own  promise, 
and  shows  how  he  designed  it  'should  be  applied.  And  then 
our  obligation  to  make  this  application,  and  to  believe  in  refer¬ 
ence  to  this  particular  object,  remains  in  full  force. 

3.  Some  have  supposed  that  Paul  prayed  in  faith  for  the 
removal  of  the  thorn  in  the  flesh,  and  that  it  was  not  granted. 
But  they  cannot  prove  that  Paul  prayed  in  faith.  The  pre¬ 
sumption  is  all  on  the  other  side,  as  I  have  shown  in  a  former 
lecture.  He  had  neither  promise,  nor  prophecy,  nor  provi¬ 
dence,  nor  the  Spirit  of  God,  to  lead  him  to  believe.  The  whole 
objection  goes  on  the  ground  that  the  apostle  might  pray  in 
faith  without  being  led  by  the  Spirit.  This  is  truly  a  short¬ 
hand  method  of  disposing  of  the  Spirit’s  influences  in  prayer. 
Certainly,  to  assume  that  he  prayed  in  faith,  is  to  assume  either 
that  he  prayed  in  faith  without  being  led  by  the  Spirit,  or  that 
the  Spirit  of  God  led  him  to  pray  for  that  which  was  not  ac¬ 
cording  to  the  will  of  God. 

I  have  dwelt  the  more  on  this  subject,  because  I  want  to  have 
it  made  so  plain,  that,  you  will  all  be  careful  not  to  grieve  the 
Spirit.  I  want  you  to  have  high  ideas  of  the  Holy  Ghost,  and 
to  feel  that  nothing  good  will  be  done  without  his  influences. 
No  praying  or  preaching  will  be  of  any  avail  without  him.  If 
Jesus  Christ  were  to  come  down  here  and  preach  to  sinners, 


V 


SPIRIT  OF  PRAYER. 


93 


tot  one  would  be  converted  without  the  Spirit.  Be  careful 
hen  not  to  grieve  him  away,  by  slighting  or  neglecting  his 
leaveniy  influences  when  he  invites  you  to  pray. 

4.  In  praying  for  an  object,  it  is  necessary  to  persevere  till 
ou  obtain  it.  O,  with  what  eagerness  Christians  sometimes 
tursue  a  sinner  in  their  prayers,  when  the  Spirit  of  God  has 
ixed  their  desires  on  him  !  No  miser  pursues  his  gold  with  so 

j  ixed  a  determination. 

5.  The  fear  of  being  led  by  impulses  has  done  great  injury, 
y  not  being  duly  considered.  A  person’s  mind  may  be  led  by 
n  ignis  fatuus.  But  we  do  wrong,  if  we  let  the  fear  of  irn- 
ulses  lead  us  to  resist  the  good  impulses  of  the  Holy  Ghost, 
'fo  wonder  Christians  don’t  have  the  spirit  of  prayer,  if  they 
re  unwilling  to  take  the  trouble  to  distinguish;  and  so  reject 
r  resist  all  impulses,  and  all  leadings  of  invisible  agents.  A 
reat  deal  has  been  said  about  fanaticism,  that  is  very  unguard- 
d,  and  that  causes  many  minds  to  reject  the  leadings  of  the 
flpirit  of  God.  “  As  many  as  are  the  sons  of  God,  are  led  by 
lie  Spirit  of  God.”  And  it  is  our  duty  to  “try  the  spirits, 
whether  they  be  of  God.”  We  should  insist  on  a  close  scrutiny, 
nd  an  accurate  discrimination.  There  must  be  such  a  thing 
s  being  led  by  the  Spirit.  And  when  we  are  convinced  it  is 
f  God,  we  should  be  sure  to  follow — follow  on,  with  full  con- 
dence  that  he  will  not  lead  us  wrong. 

6.  We  see  from  this  subject  the  absurdity  of  using  forms  of 
rayer.  The  very  idea  of  using  a  form,  rejects,  of  course ,  the 
eadings  of  the  Spirit.  Nothing  is  more  calculated  to  destroy 
he  spirit  of  prayer,  and  entirely  to  darken  and  confuse  the 
lind,  as  to  what  constitutes  prayer,  than  to  use  forms.  Forms 
f  prayer  are  not  only  absurd  in  themselves,  but  they  are  the 
ery  device  of  the  devil  to  destroy  the  spirit  and  break  the 

.tower  of  prayer.  It  is  of  no  use  to  say  the  form  is  a  good  one. 
3rayer  does  not  consist  in  words.  And  it  matters  not  what  the 
cords  are,  if  the  heart  is  not  led  by  the  Spirit  of  God.  If  the 
-lesire  is  not  enkindled,  the  thoughts  directed,  and  the  whole 
urrent  of  feeling  produced,  and  led  by  the  Spirit  of  God,  it  is 
tot  prayer.  And  set  forms  are,  of  all  things,  best  calculated  to 
:eep  an  individual  from  praying  as  he  ought. 

7.  The  subject  furnishes  a  test  of  character. — The  Spirit 
naketh  intercession — for  whom?  For  the  saints.  Those  who 
.re  saints  are  thus  exercised.  If  you  are  saints,  you  know  by 
experience  what  it  is  to  be  thus  exercised,  or  it  is  because  you 
lave  grieved  the  Spirit  of  God,  so  that  he  will  not  lead  you. 
Y  ou  live  in  such  a  manner,  that  this  Holy  Comforter  will  not 


94 


SPIRIT  OF  PRAYER. 


dwell  with  you,  nor  give  you  the  spirit  of  prayer.  If  this  is  so, 
you  must  repent.  Whether  you  are  a  Christian  or  not,  don’t 
stop  to  settle  that,  but  repent,  as  if  you  never  had  repented.  Do 
your  first  works.  Don’t  take  it  for  granted  that  you  are  a 
Christian,  but  go  like  a  humble  sinner,  and  pour  out  your  heart 
unto  the  Lord.  You  never  can  have  the  spirit  of  prayer  in 
any  other  way. 

8.  The  importance  of  understanding  this  subject. 

(1.)  In  order  to  be  useful.  Without  this  spirit  there  can  be 
no  such  sympathy  between  you  and  God,  that  you  can  either 
walk  with  God  or  work  with  God.  You  need  to  have  a  strong 
beating  of  your  heart  with  his,  or  you  need  not  expect  to  be 
greatly  useful. 

(2.)  As  important  as  your  sanctification.  Without  such  a 
spirit  you  will  not  be  sanctified,  you  will  not  understand  the 
Bible,  you  will  not  know  how  to  apply  it  to  your  case.  I  want 
you  to  feel  the  importance  of  having  God  with  you  all  the  time. 
If  you  live  as  you  ought,  he  says  he  will  come  unto  you,  and 
make  his  abode  with  you,  and  sup  with  you,  and  you  with  him. 

9.  If  people  know  not  the  spirit  of  prayer,  they  are  very  apt 
to  be  unbelieving  in  regard  to  the  results  of  prayer.  They 
don’t  see  what  takes  place,  or  dont’  see  the  connection,  or  don’t 
see  the  evidence.  They  are  not  expecting  spiritual  blessings. 
When  sinners  are  convicted,  they  think  they  are  only  fright¬ 
ened  by  such  terrible  preaching.  And  when  people  are  con¬ 
verted,  they  feel  no  confidence,  and  only  say,  “We’ll  see  how 
they  turn  out.” 

10.  Those  who  have  the  spirit  of  prayer  know  when  the 
blessing  comes.  It  was  just  so  when  Jesus  Christ  appeared  — 
Those  ungodly  doctors  did  not  know  him.  Why?  Because 
they  were  not  praying  for  the  redemption  of  Israel.  But 
Simeon  and  Anna  knew  him.  How  was  that  ?  Mark  what  they 
said,  how  they  prayed,  and  how  they  lived.  They  were  pray¬ 
ing  in  faith,  and  so  they  were  not  surprised  when  he  came.  So 
it  is  with  such  Christians.  If  sinners  are  convicted  or  convert¬ 
ed,  they  are  not  surprised  at  it.  They  were  expecting  just  such 
things.  They  know  God  when  he  comes,  because  they  were 
looking  out  for  his  visits. 

11.  There  are  three  classes  of  persons  in  the  church  who 
are  liable  to  error,  or  have  left  the  truth  out  of  view,  on  this 
subject. 

(1.)  Those  who  place  great  reliance  on  prayer,  and  use  no 
other  means.  They  are  alarmed  at  any  special  means,  and  talk 
about  your  “getting  up  a  revival.” 


SPIRIT  OF  PRAYER. 


95 


(2.)  Over  against  these  are  those  who  use  means,  and  pray, 

;  but  never  think  about  the  influences  of  the  Spirit  in  prayer. 
They  talk  about  prayer  for  the  Spirit,  and  feel  the  importance 
of  the  Spirit  in  the  conversion  of  sinners,  but  do  not  realize  the 
importance  of  the  Spirit  in  prayer.  And  their  prayers  are  all 
cold  talk,  nothing  that  any  body  can  feel,  or  that  can  take  hold  of 
God. 

(3.)  Those  who  have  certain  strange  notions  about  the  sove¬ 
reignty  of  God,  and  are  waiting  for  God  to  convert  the  world 
without  prayer  or  means. 

There  must  be  in  the  church  a  deeper  sense  of  the  need  of 
the  spirit  of  prayer.  The  fact  is  that,  generally ,  those  who  use 
means  most  assiduously,  and  make  the  most  strenuous  efforts  for 
the  salvation  of  men,  and  who  have  the  most  correct  notions  of 
the  manner  in  which  means  should  be  used  for  converting  sin¬ 
ners,  also  pray  most  for  the  Spirit  of  God,  and  wrestle  most 
with  God  for  his  blessing.  And  what  is  the  result?  Let  facts 
fspeak,  and  say  whether  these  persons  do  or  do  not  pray,  and 
whether  the  Spirit  of  God  does  not  testify  to  their  prayers,  and 
follow  their  labors  with  his  power. 

10.  A  spirit  very  different  from  the  spirit  of  prayer  appears 
to  prevail  in  the  Presbyterian  church.  Nothing  wTill  produce 
an  excitement  and  opposition  so  quick  as  the  spirit  of  prayer. 
If  any  person  should  feel  burdened  with  the  case  of  sinners,  in 
prayer,  so  as  to  groan  in  his  prayer,  why,  the  women  are  ner¬ 
vous,  and  he  is  visited  at  once  with  rebuke  and  opposition. 
From  my  soul  I  abhor  all  affectation  of  feeling  where  there  is 
none,  and  all  attempts  to  work  one’s  self  up  into  feeling  by 
-groans.  But  I  feel  bound  to  defend  the  position,  that  there  is 
such  a  thing  as  being  in  a  state  of  mind,  in  which  there  is  but 
one  way  to  keep  from  groaning;  and  that  is,  by  resisting  the 
Holy  Ghost.  I  was  once  present  where  this  subject  was  dis¬ 
cussed.  It  was  said  that  groaning  ought  to  be  discountenanced. 
The  question  was  asked,  whether  God  could  not  produce  such 
a  state  of  feeling,  that  to  abstain  from  groaning  was  impossible? 
and  the  answer  was,  “Yes,  but  he  never  does.”  Then  the 
'  apostle  Paul  was  egregiously  deceived,  when  he  wrote  about 
groanings  that  cannot  be  uttered.  Edwards  was  deceived, 
when  he  wrote  his  book  upon  revivals.  Revivals  are  all  in  the 
dark.  Now,  no  man  who  reviews  the  history  of  the  church  will 
adopt  such  a  sentiment.  I  don’t  like  this  attempt  to  shut  out, 
or  stifle,  or  keep  down,  or  limit  the  spirit  of  prayer.  I  would 
sooner  cut  off  my  right  hand,  than  rebuke  the  spirit  of  prayer, 


96 


SPIRIT  OF  PRAYER. 


ns  I  have  heard  of  its  being  done  by  saying,  “  Don’t  let  me  hear 
any  more  groaning.” 

But  then,  I  hardly  know  where  to  end  this  subject.  I  should 
like  to  discuss  it  a  month,  and  till  the  whole  church  could  un¬ 
derstand  it,  so  as  to  pray  the  prayer  of  faith.  Beloved,  I  want 
to  ask  you  if  you  believe  all  this  ?  Or  do  you  wonder  that  I 
should  talk  so  ?  Perhaps  some  of  you  have  had  some  glimpses 
of  these  things.  Now,  will  you  give  yourselves  up  to  prayer, 
and  live  so  as  to  have  the  spirit  of  prayer,  and  have  the  spirit 
with  you  all  the  time  ?  O,  for  a  praying  church  !  I  once  knew 
a  minister  who  had  a  revival  fourteen  winters  in  succession.  I 
did  not  know  how  to  account  for  it,  till  I  saw  one  of  his  mem¬ 
bers  get  up  in  a  prayer  meeting,  and  make  a  confession. 
“  Brethren,”  said  he,  “  I  have  been  long  in  the  habit  of  praying 
every  Saturday  night  till  after  midnight,  for  the  descent  of  the 
Holy  Ghost  among  us.  And  now,  brethren,”  and  he  began 
to  weep,  “  I  confess  that  I  have  neglected  it  for  two  or  three 
weeks.”  The  secret  was  out.  That  minister  had  a  praying 
church.  Brethren,  in  my  present  state  of  health,  I  find  it  im¬ 
possible  to  pray  as  much  as  I  have  been  in  the  habit  of  doing, 
and  continue  to  preach.  It  overcomes  my  strength.  Now, 
shall  I  give  myself  up  to  prayer,  and  stop  preaching  ?  That 
will  not  do.  Now,  will  not  you,  who  are  in  health,  throw  your¬ 
selves  into  this  work,  and  bear  this  burden,  and  lay  yourselves 
out  in  prayer,  till  God  will  pour  out  his  blessing  upon  us  ? 


LECTURE  VII. 


BE  FILLED  WITH  THE  SPIRIT. 

Text.— Be  filled  with  the  Spirit.— Eph.  v.  18. 

Several  of  my  last  lectures  have  been  on  the  subject  of 
rayer,  and  the  importance  of  having  the  spirit  of  prayer,  of 
le  intercession  of  the  Holy  Ghost.  Whenever  the  necessity 
nd  importance  of  the  Spirit’s  influences  are  held  forth,  there 
an  be  no  doubt  that  persons  are  in  danger  of  abusing  the  doc- 
flne,  and  perverting  it  to  their  own  injury.  For  instance,  when 
ou  tell  sinners  that  without  the  Holy  Spirit  they  never  will 
spent,  they  are  very  liable  to  pervert  the  truth,  and  understand 
y  it  that  they  cannot  repent,  and  therefore  are  under  no  obli- 
ation  to  do  it  until  they  feel  the  Spirit.  It  is  often  difficult  to 
lake  them  see  that  all  the  “cannot”  consists  in  their  unwilling- 
ess,  and  not  in  their  inability.  So  again,  when  we  tell  Chris- 
ans  that  they  need  the  Spirit’s  aid  in  prayer,  they  are  very 
pt  to  think  they  are  under  no  obligation  to  pray  the  prayer  of 
lith,  until  they  feel  the  influences  of  the  Spirit.  They  can’t  be 
lade  to  see  that  in  all  those  cases,  where  they  have  any  means 
f  ascertaining  the  mind  and  will  of  God,  they  are  dependent 
!  a  the  Spirit’s  aid  in  prayer  for  precisely  the  same  reason  that 
nners  are  dependent,  and  in  the  same  sense.  They  often 
take  it  a  matter  of  self-justification,  as  if  it  was  a  necessity 
rising  out  of  an  inability,  instead  of  an  unwillingness  to  do  that 
hich  lies  within  their  power. 

Before  we  come  to  consider  the  other  department  of  means 
>r  promoting  a  revival,  that  is,  the  means  to  he  used  with  sin - 
ers,  I  wish  to  show  you,  that  if  you  live  without  the  Spirit,  you 
re  without  excuse.  Obligation  to  perform  duty  never  rests  on 
le  condition,  that  we  shall  first  have  the  influence  of  the  Spirit, 
at  on  the  powers  of  moral  agency.  We,  as  moral  agents, 
ave  the  power  to  obey  God,  and  are  perfectly  bound  to  obey, 
ad  the  reason  we  do  not  is,  that  we  are  unwilling.  The  in- 
uences  of  the  Spirit  are  wholly  a  matter  of  grace.  If  they 
ere  indispensable  to  enable  us  to  perform  duty,  the  bestowment 
:  them  would  not  be  a  gracious  act,  but  a  mere  matter  of  com- 
ion  justice.  Sinners  are  not  bound  to  repent  because  they 
ave  the  Spirit’s  influence,  or  because  they  can  obtain  it,  but  be- 


98 


BE  FILLED  WITH  THE  SPIRIT. 


cause  they  are  moral  agents,  and  have  the  powers  which  God 
requires  them  to  exercise.  So  in  the  case  of  Christians..  .They 
are  not  bound  to  pray  in  faith  because  they  have  the  Spirit,  (ex¬ 
cept  in  those  cases  where  his  influences  in  begetting  desire  con¬ 
stitute  the  evidence  that  it  is  God’s  will  to  grant  the  object  of 
desire,)  but  because  they  have  evidence.  They  are  not  bound 
to  pray  in  faith  at  all,  except  when  they  have  evidence  as  the 
foundation  of  their  faith.  They  must  have  evidence  from  pro¬ 
mises,  or  principle,  or  prophecy,  or  providence.  And  where 
they  have  evidence  independent  of  his  influences,  they  are 
bound  to  exercise  faith,  whether  they  have  the  Spirit’s  influence 
or  not.  They  are  bound  to  see  the  evidence,  and  to  believe. 
The  Spirit  is  given  not  to  enable  them  to  see  and  believe,  but 
because  without  it  they  will  not  look,  nor  feel,  nor  act,  as  they 
ought.  I  purpose  this  evening  to  show  from  the  text, 

I.  That  individuals  may  have  the  Spirit  of  God,  or  be  filled 
with  the  Spirit. 

II.  That  it  is  their  duty  to  be  filled  with  the  Spirit. 

III.  Why  they  do  not  have  the  Spirit. 

IY.  The  guilt  of  those  who  have  not  the  Spirit  of  God,  to 
lead  their  minds  in  duty  and  prayer. 

V.  The  consequences  that  will  follow  if  they  do  have  the 
Spirit. 

YI.  The  consequences  if  they  do  not  have  the  Spirit. 

I.  I  am  to  show  you  that  you  may  have  the  Spirit.  Not 
because  it  is  a  matter  of  justice  for  God  to  give  you  his  Spirit, 
but  because  he  has  promised  to  give  it  to  those  that  ask.  “  If  ye 
then,  being  evil,  know  how  to  give  good  gifts  to  your  children, 
how  much  more  shall  your  Father  which  is  in  heaven  give  the 
Holy  Spirit  to  them  that  ask  him?”  If  you  ask  the  Holy  Spirit, 
God  has  promised  to  give  it. 

But  again,  God  has  commanded  you  to  have  it.  He  says  in 
the  text,  “Be  filled  with  the  Spirit”  When  God  commands  us 
to  do  a  thing,  it  is  the  highest  possible  evidence  that  we  can  do 
it.  For  God  to  command,  is  equivalent  to  an  oath  that  we  can 
do  it.  He  has  no  right  to  command,  unless  we  have  power  to 
obey.  There  is  no  stopping  short  of  the  conclusion  that  God 
is  an  infinite  tyrant,  if  he  commands  that  which  is  impracticable. 

II.  I  am  to  show,  secondly,  that  it  is  your  duty. 

1.  Because  you  have  a  promise  of  it. 

2.  Because  God  has  commanded  it. 

3.  It  is  essential  to  your  own  growth  in  grace  that  you  should 
be  filled  with  the  Spirit. 

4.  It  is  as  important  as  it  is  that  you  should  be  sanctified. 


BE  FILLED  WITH  THE  SPIRIT. 


99 


5.  It  is  as  necessary  as  it  is  that  you  should  be  useful  and  do 
ood  in  the  world. 

6.  If  you  do  not  have  the  Spirit  of  God  in  you,  you  will  dis- 
onor  God,  disgrace  the  church,  and  die  and  go  to  hell. 

III.  Why  many  do  not  have  the  Spirit.  There  are  some, 
yen  professors  of  religion,  who  will  say,  “  I  don’t  know  any 
ting  about  all  this;  I  never  had  any  such  experience;  either 
is  not  true  or  I  am  all  wrong.”'  No  doubt  you  are  all  wrong, 
you  know  nothing  about  the  influence  of  the  Spirit.  I  want 
present  you  with  a  few  of  the  reasons  that  may  prevent  you 
om  being  filled  with  the  Spirit. 

1.  It  may  be  that  you  live  a  hypocritical  life.  Your  prayers 
"e  not  earnest  and  sincere.  Not  only  is  your  religion  a  mere 
itside  show”,  without  any  heart,  but  you  are  insincere  in  your 
itercourse  with  others.  Thus  you  do  many  things  to  grieve 
■e  Spirit,  so  that  he  cannot  dwell  with  you. 

A  minister  was  once  boarding  in  a  certain  family,  and  the  lady 
’  the  house  was  constantly  complaining  that  she  did  not  enjoy 
3r  mind,  and  nothing  seemed  to  help  her.  One  day  some  ladies 
died  to  see  her,  and  she  protested  that  she  was  very  much 
fended  because  they  had  not  called  before,  and  pressed  them  to 
ay  and  spend  the  day,  and  declared  she  could  not  consent  to  let 
,em  go. — They  excused  themselves,  however,  and  left  the  house, 
id  as  soon  as  they  were  gone,  she  said  to  her  servant,  she  won- 
ired  these  people  had  so  little  sense  as  to  be  always  troubling 
pr,  and  taking  up  her  time.  The  minister  heard  it,  and 
imediately  rebuked  her,  and  told  her  she  could  now  see  why 
le  did  not  enjoy  religion.  It  was  because  she  was  in  the  daily 
ibit  of  insincerity  that  amounted  to  downright  lying.  And  the 
pirit  of  truth  could  not  dwell  in  such  a  heart. 

2.  Others  have  so  much  levity  that  the  Spirit  will  not  dwell 
ith  them.  The  Spirit  of  God  is  solemn,  and  serious,  and  will 
)t  dwell  with  those  who  give  way  to  thoughtless  levity. 

3.  Others  are  so  proud  that  they  cannot  have  the  Spirit, 
hey  are  so  fond  of  dress,  high  life,  equipage,  fashion,  &c.,  that 
is  no  wonder  they  are  not  filled  with  the  Spirit.  And  yet 
ich  persons  will  pretend  to  be  at  a  loss  to  know  why  it  is  that 
ey  do  not  enjoy  religion! 

14.  Some  are  so  worldly-minded,  love  property  so  well,  and 
e  trying  so  hard  to  get  rich,  that  they  cannot  have  the  Spirit, 
ow  can  he  dwell  with  them,  when  their  thoughts  are  all  on 
ings  of  the  world,  and  all  their  powers  absorbed  in  procuring 
ealth  ?  And  they  hold  on  to  it  when  they  get  it,  and  they  are 
lined  if  pressed  by  conscience  to  do  something  for  the  conver- 


100 


BE  FILLED  WITH  THE  SPIRIT. 


sion  of  the  world.  They  show  how  much  they  love  the  world, 
in  all  their  intercourse  with  others.  Little  things  show  it.  ihey 
will  screw  down  a  poor  man,  who  is  doing  a  little  piece  o  work 
for  them,  to  the  lowest  penny.  If  they  are  dealing  on  a  large 
scale,  very  likely  they  will  be  liberal  and  fair,  because  it  is  lor 
their  advantage.  But  if  it  is  a  person  they  care  not  about,  a 
laborer,  or  a  mechanic,  or  a  servant,  they  will  grind  him  down 
to  the  last  fraction,  no  matter  what  it  is  really  worth,  and  they| 
actually  pretend  to  make  conscience  of  it,  that  they  cannot  powj 
sibly  give  any  more.  Now  they  would  be  ashamed  to  deal  stiw 
with  people  of  their  own  rank,  because  it  would  be  known  and 
injure  their  reputation.  But  God  knows  it,  and  has  it  all  writ¬ 
ten  down,  that  they  are  covetous  and  unfair  in  their  dealings, 
and  will  not  do  right,  only  when  it  is  for  their  interest.  _  Now 
how  can  such  professors  have  the  Spirit  ol  God  ?  It  is  impos- 

sible.  .  .  . 

There  are  a  multitude  of  such  things,  by  which  the  Spirit  ol 
God  is  grieved.  People  call  them  little  sins,  but  God  will  not 
call  them  little.  I  was  struck  with  this  thought,  wrhen  I  saw  a 
little  notice  in  the  Evangelist.  The  publishers  stated  that  they 
had  many  thousand  dollars  in  the  hands  of  subscribers,  which 
was  justly  due,  and  that  it  wTould  cost  them  as  much  as  it  was 
worth  to  send  an  agent  to  collect  it.  I  suppose  it  is  so  w7ith  all 
the  other  religious  papers,  that  subscribers  either  put  the  pub¬ 
lisher  to  the  trouble  and  expense  of  sending  an  agent  to  collect 
his  due,  or  else  they  cheat  him  out  of  it.  There  are  doubtless,  I 
don’t  know  how  many,  thousands  of  dollars  held  back  in  this  way 
by  professors  of  religion,  just  because  it  is  in  such  small  sums, 
or  they  are  so  far  off  that  they  can’t  be  sued.  And  yet  these 
people  will  pray,  and  appear  very  pious,  and  wonder  why  they 
cannot  enjoy  religion,  and  have  the  Spirit  of  God !  It  is  this 
looseness  of  moral  principle,  this  want  of  conscience  about  little 
matters,  prevailing  in  the  church,  that  grieves  away  the  Holy 
Ghost.  Why,  it  would  be  disgraceful  to  God  to  dwell  and 
have  communion  with,  such  persons,  who  will  take  an  advan¬ 
tage  and  cheat  their  neighbor  out  of  his  dues,  because  they  can 
do  it  and  not  be  disgraced. 

5.  Others  do  not  fully  confess  and  forsake  their  sins,  and  so 
cannot  enjoy  the  Spirit’s  presence.  They  will  confess  their 
sins  in  general  terms,  perhaps,  and  are  ready  always  to  acknow¬ 
ledge  that  they  are  sinners.  Or  they  will  confess  partially 
some  particular  sins.  But  they  do  it  reservedly,  proudly, 
guardedly,  as  if  they  were  afraid  they  should  say  a  little  more 
than  is  necessary;  that  is,  when  they  confess  to  men  the  injuries 


BE  FILLED  WITH  THE  SPIRIT. 


101 


done  to  them.  They  do  it  in  a  way  which  shows  that,  instead 
of  bursting  forth  from  an  inghpuous  heart,  the  confession  is 
wrung  from  them,  by  the  hand  of  conscience  griping  them.  If 
they  have  injured  any  one,  they  will  make  a  partial  recanta¬ 
tion,  which  is  hard-hearted,  cruel,  and  hypocritical,  and  then 
they  will  ask,  “Now,  brother,  are  you  satisfied?”  And  you 
likno.w  it  would  be  very  difficult  for  a  person  to  say  that  he  was 
not  satisfied,  even  if  the  confession  is  cold  and  heartless.  But 
f  tellyrou  God  is  not  satisfied.  He  knows  whether  you  have 
gone  the  full  length  of  honest  confession,  and  taken  all  the 
[blame  that,  belongs  to  you.  If  your  confessions  have  been  con¬ 
tained  and  wrung  from  you,  do  you  suppose  you  can  cheat 
God  ?  He  that  covereth  his  sins  shall  not  prosper,  but  whoso 
~onfesbeth  and  forsaiveth  shall  find  mercy.”  “  He  that  hum- 
oleth  himself  shall  be  exalted.”  Unless  you  come  quite  down, 
md  confess  your  sins  honestly,  and  remunerate  where  you  have 
lone  injury,  you  have  no  right  to  expect  the  spirit  of  prayer. 

)>  ers  are  ne^lectm  g  some  known  duty,  and  that  is  the 

'’eason  why  they  have  not  the  Spirit.  One  does  not  pray  in 
ils.  family,  though  he  knows  he  ought  to  do  it,  and  yet  he  is 
lying  to  get  the  spirit  of  prayer  !  There  is  many  a  young  man 
■vlao  feels  in  his  heart  that  he  ought  to  prepare  for  the  ministry, 

I  in^  he  has  the  spirit  of  prayer  because  he  has  some  worldly 
ibject  in  view,  which  prevents  his  devoting  himself  to  the  work. 
He  has  known  his  duty,  and  refuses  to  do  it,  and  now  he  is 
fraying  f°r  direction  from  the  Spirit  of  God.  He  can’t  have  it. 
Gne  has  neglected  to  make  a  profession  of  religion.  He  knows 
lis  duty,  but  he  refuses  to  join  the  church.  He  once  had  the 
■  piiit  of  prayer,  but  neglecting  his  duty,  he  grieved  the  Spirit 
.way.  And  now  he  thinks,  if  he  could  once  more  enjoy  the 
ight  of  God  s  countenance,  and  have  his  evidences  renewed,  he. 
would  do  his  duty,  and  join  the  church.  And  so  he  is  praying 
or  it  again,  and  trying  to  bring  God  over  to  his  terms,  to  grant 
-lim  his  presence.  You  need  not  expect  it.  You  will  live  and 
ie  in  darkness,  unless  you  are  willing  first  to  do  your  duty, 
efore  God  manifests  himself  as  reconciled  to  you.  It  is  in 
ain  to  say,  you  will  come  forward  if  God  will  first  show  you 
oe  light  of  his  countenance.  He  never  will  do  it  as  long  as  you 
ive;  he  will  let  you  die  without  it,  if  you  refuse  to  do  your  duty. 

\  1  have  known  women  who  felt  that  they  ought  to  talk  to  the’ir 
nconverted  husbands,  and  pray  with  them,  but  they  have  ne- 
lected  it,  and  so  they  get  into  the  dark.  They  knew  their 
uty  and  refused  to  do  it ;  they  went  round  it,  and  there  they  lost 
[lie  spirit  of  prayer. 

9* 


102 


BE  FILLED  WITH  THE  SPIRIT. 


If  you  have  neglected  any  known  duty,  and  thus  lost  the 
spirit  of  prayer,  you  must  yield  first.  God  has  a  controversy 
with  you',  you  have  refused  obedience  to  God,  and  you  must 
retract  it.  You  may  have  forgotten  it,  but  God  has  not,  and  you 
must  set  yourself  to  recall  it  to  mind,  and  repent.  God  never 
will  yield  nor  grant  you  his  Spirit,  till  you  repent.  Had  I  aii 
omniscient  eye  now,  I  could  call  the  names  of  the  individuals  m 
this  congregation,  who  had  neglected  some  known  duty,  or 
committed  some  sin,  that  they  have  not  repented  of,  and  now 
they  are  praying  for  the  spirit  of  prayer,  but  they  cannot  suc¬ 
ceed  in  obtaining  it.  £ 

To  illustrate  this  I  will  relate  a  case.  A  good  man  in  the 
western  part  of  this  state,  had  been  a  long  time  an  engaged 
Christian,  and  he  used  to  talk  to  the  sleepy  church  with  which 
he  was  connected.  By  and  by  the  church  was  offended  and 
got  out  of  patience,  and  many  told  him  they  wished  he  would 
let  them  alone,  they  did  not  think  he  could  do  them  any  good. 
He  took  them  at  their  word,  and  they  all  went  to  sleep  together, 
and  remained  so  two  or  three  years.  By  and  by  a  minister 
came  among  them  and  a  revival  commenced,  but  this  elder 
seemed  to  have  lost  his  spirituality.  He  used  to  be  forward  in 
a  good  work,  but  now  he  held  back.  Every  body  thought  it 
unaccountable.  Finally,  as  he  was  going  home  one  night,  the 
truth  of  his  situation  flashed  upon  his  mind,  and  he  went  into 
absolute  despair  for  a  few  minutes.  At  length  his  thoughts 
were  directed  back  to  that  sinful  resolution  to  let  the  church 
alone  in  their  sins.  He  felt  that  no  language  could  describe 
the  blackness  of  that  sin.  He  realized  that  moment  wThat  it 
was  to  be  lost,  and  to  find  that  God  had  a  controversy  with 
him.  He  saw  that  it  was  a  bad  spirit  which  caused  the  reso¬ 
lution  :  the  same  that  caused  Moses  to  say,  “  You  rebels.”  He 
humbled  himself  on  the  spot,  and  God  poured  out  his  Spirit  on 
him.  Perhaps  some  of  you  that  hear  me  are  in  just  this  situa¬ 
tion.  You  have  said  something  provoking  or  unkind  to  some 
person.  Perhaps  it  was  peevishness  to  a  servant  that  was  a 
Christian.  Or  perhaps  it  was  speaking  censoriously  of  a  min¬ 
ister  or  some  other  person.  Perhaps  you  have  been  angry  be¬ 
cause  your  opinions  have  not  been  taken,  or  your  dignity  has 
been  encroached  upon.  Search  thoroughly,  and  see  if  you 
cannot  find  out  the  sin.  Perhaps  you  have  forgotten  it.  But 
God  has  not  forgotten  it,  and  never  will  forgive  your  unchris¬ 
tian  conduct  until  you  repent.  God  cannot  overlook  it.  It 
would  do  no  good  if  he  should.  What  good  would  it  do  to  for¬ 
give,  while  the  sin  is  rankling  in  your  heart  1 


RE  FILLED  WITH  THE  SPIRIT. 


103 


7.  Perhaps  you  have  resisted  the  Spirit  of  God.  Perhaps 
you  are  in  the  habit  of  resisting- the  Spirit.  You  resist  convic* 
ion.  In  preaching,  when  something  has  been  said  that  reached 
/our  case,  your  heart  has  risen  up  against  it  and  resisted. 
VTany  are  willing  to  hear  plain  and  searching  preaching  so 
ong  as  they  can  apply  it  all  to  others ;  a  misanthropic  spirit 
makes  them  take  a  satisfaction  in  hearing  others  searched  and 
.  ebukedj  but  if  the  truth  touch  them ,  they  directly  cry  out  that 
:  is  personal  and  abusive.  Is  this  your  case? 
i.  ^  ^  Xne  fact  is  that  you  do  not  on  the  whole  desire  the  Spirit, 
hiis  is  true  in  every  case  in  which  you  do  not  have  the  Spirit, 
jet  me  not  be  mistaken  here.  I  want  you  should  carefully  djs- 
riminate.  Nothing  is  more  common  than  for  people  to  desire 
thing  on  some  accounts,  which  they  do  not  choose  on  the 
fhole.  A  person  may  see  an  article  in  a  store  which  he  de- 
ires  to  purchase,  and  he  goes  in  and  asks  the  price,  and  thinks 
fit  a  little,  and  on  the  whole  concludes  not  to  purchase  it.  He 
.esires  the  article,  but  does  not  like  the  price,  or  does  not  like 
be  at  the  expense,  so  that,  upon  the  whole,  he  prefers  not  to 
urchase  it.  That  is  the  reason  why  he  does  not  purchase  it. 
o  persons  may  desire  the  Spirit  of  God  on  some  accounts; 
om  a  regard  to  the  comfort  and  joy  of  heart  which  it  brings! 
f  you  know  what  it  is  by  former  experience  to  commune  with 
rod,  and  how  sweet  it  is  to  dissolve  in  penitence  and  to  be  filled 
ith  the  Spirit,  you  cannot  but  desire  a  return  of  those  joys, 
.nd  you  may  set  yourself  to  pray  earnestly  for  it,  and  to  pray 
r  a  revival  of  religion.  But  on  the  whole  you  are  unwilling 
should  come.  A  ou  have  so  much  to  do  that  you  cannot  at- 
ind  to  it.  Or  it  will  require  so  many  sacrifices,  that  you  can- 
ot  bear  to  have  it.  There  are  some  things  you  are  not  willing 
give  up.  You  find  that  if  you  wish  to  have  the  Spirit  of 
rod  dwell  with  you,  you  must  lead  a  different  life,  you  must 
ive  up  the  world,  you  must  make  sacrifices,  you  must  break 
,F  from  your  worldly  associates,  and  make  confession  of  your 
,ns.  And  so  on  the  whole  you  do  not  choose  to  have  him  come, 
iless  he  will  consent  to  dwell  with  you  and  let  you  live  as  you 
ease.  But  that  he  never  will  do. 

9.  Perhaps  you  do  not  pray  for  the  Spirit ;  or  you  pray  and 
se  no  other  means,  or  pray  and  do  not  act  consistently  with 
)ur  prayers.  Or  you  use  means  calculated  to  resist  them, 
.r  you  ask,  and  as  soon  as  he  comes  and  begins  to  affect  your 
ind,  you  grk  ve  him  right  away,  and  will  not  walk  with  him. 
i  IV-  I  to  show  the  great  guilt  of  not  having  the  Soirit  of 
od. 


i 


104 


BE  FILLED  WITH  THE,  SPIRIT. 


1.  Your  guilt  is  just  as  great  as  the  authority  of  God  is 
great,  which  commands  you  to  be  filled  with  the  Spirit.  God 
commands  it,  and  it  is  just  as  much  a  disobedience  of  God’s 
commands,  as  it  is  to  swear  profanely,  or  steal,  or  commit  adul¬ 
tery,  or  break  the  Sabbath.  Think  of  that.  And  yet  there  are 
many  people  who  do  not  blame  themselves  at  all  for  not  having 
the  Spirit.  They  even  think  themselves  quite  pious  Christians, 
because  they  go  to  prayer  meetings,  and  partake  of  the  sacra¬ 
ment,  and  all  that,  though  they  live  year  after  year  without  the 
Spirit  of  God.  Now,  you  see  that  the  same  God  who  says, 

“  Do  not  get  drunk,”  says  also,  “  Be  filled  with  the  Spirit.” 
You  all  say,  if  a  man  is  an  habitual  murderer,  or  a  thief,  he  is 
no  Christian.  Why?  Because  he  lives  in  habitual  disobedi¬ 
ence  to  God.  So  if  he  swears,  you  have  no  charity  for  him. 
You  won’t  allow  him  to  plead  that  his  heart  is  right,  and  words 
are  nothing.  God  does  not  care  anything  about  words.  You 
would  think  it  outrageous  to  have  such  a  man  in  the  church, 
or  to  have  a  company  of  such  people  pretend  to  call  themselves 
a  church  of  Christ.  And  yet  they  are  not  a  whit  more  abso¬ 
lutely  living  in  disobedience  to  God,  than  you  are,  who  live 
without  the  spirit  of  prayer,  and  without  the  presence  of  God. 

2.  Your  guilt  is  equal  to  all  the  good  you  might  do  if  you 
had  the  Spirit  of  God  in  as  great  measure  as  it  is  your  duty  to 
have  it,  and  as  you  might  have  it.  You  elders  of  this  church! 
how  much  good  you  might  do,  if  you  had  the  Spirit.  And  you 
Sunday  school  teachers,  how  much  good  you  might  do ;  and 
you  church  members  too,  if  you  were  tilled  with  the  Spirit,  you 
might  do  vast  good,  infinite  good.  Well,  your  guilt  is  just  as 
great.  Here  is  a  blessing  promised,  and  you  can  have  it  by 
doing  your  duty.  You  are  entirely  responsible  to  the  church 
and  to  God  for  all  this  good  that  you  might  do.  A  man  is  re¬ 
sponsible  for  all  the  good  he  can  do. 

3.  Your  guilt  is  further  measured  by  all  the  evil  which  you 
do  in  consequence  of  not  having  the  Spirit.  You  are  a  dis¬ 
honor  to  religion.  You  are  a  stumbling  block  to  the  church, 
and  to  the  world.  And  your  guilt  is  enhanced  by  all  the  va¬ 
rious  influences  you  exert.  And  it  will  prove  so  in  the  day  ot 
judgment. 

Y.  The  consequences  of  having  the  Spirit. 

1.  You  will  be  called  eccentric;  and  probably  you  will  de* 
serve  it.  Probably  you  will  really  be  eccentric.  I  never  knew 
a  person  who  was  filled  with  the  Spirit,  that  was  not  called  ec¬ 
centric.  And  the  reason  is,  that  they  are  unlike  other  people. 
This  is  always  a  term  of  comparison.  There  is  therefore  the 


BE  FILLED  WITH  THE  SPIRIT. 


105 


iest  of  reasons  why  such  persons  should  appear  eccentric. 
They  act  under  different  influences,  take  different  views,  are 
aoved  by  different  motives,  led  by  a  different  spirit.  You  are 
d  expect  such  remarks.  How  often  I  have  heard  the  remark 
especting  such  and  such  persons,  “  He  is  a  very  good  man — 
ut  he  is  rather  eccentric.”  I  have  sometimes  asked  for  the 
•articulars;  in  what  does  his  eccentricity  consist?  I  hear  the 
atalogue,  and  the  amount  is,  that  he  is  spiritual.  Make  up 
our  mind  for  this,  to  be  eccentric.  There  is  such  a  thing  as 
|  fleeted  eccentricity.  Horrible!  But  there  is  such  a  thing  as 
eing  so -deeply  imbued  with  the  Spirit  of  God,  that  you  must 
ni  will  act  so  as  to  appear  strange  and  eccentric,  to  those  who 
annot  understand  the  reasons  of  your  conduct. 

2.  If  you  have  much  of  the  Spirit  of  God, it  is  not  unlikely  you 
[dll  be  thought  deranged,  by  many.  We  judge  men  to  be  de- 
inged,  when  they  act  differently  from  what  we  think  to  be  pru¬ 
dent  and  according  to  common  sense,  and  when  they  come  to 
onclusions  for  which  we  can  see  no  good  reasons.  Paul  was 
i  ccused  of  being  deranged,  by  those  who  did  not  understand  the 
f'iews  of  things  under  which  he  acted.  No  doubt  Festus  thought 
le  man  was  crazy,  and  that  much  learning  had  made  him  mad. 
■ut  Paul  said,  “  I  am  not  mad,  most  noble  Festus.”  His  con- 
uct  was  so  strange,  so  novel,  that  Festus  thought  it  must  be 
isanity.  But  the  truth  was,  he  only  saw  the  subject  so  clearly, 

;  lat  he  threw  his  whole  soul  into  it.  They  were  entirely  in  the 
;  irk  in  respect  to  the  motive  by  which  he  was  actuated.  This 
|  by  no  means  uncommon.  Multitudes  have  appeared,  to  those 
ho  had  no  spirituality,  as  if  they  were  deranged.  Yet  they 
-W  good  reasons  for  doing  as  they  did.  God  was  leading  their 
i  flnds  to  act  in  such  a  way,  that  those  who  were  not  spiritual 
!r>uld  not  see  the  reasons.  You  must  make  up  your  mind  to 
is,  and  so  much  the  more,  as  you  live  more  above  the  world 
id  walk  with  God. 

3.  If  you  have  the  Spirit  of  God,  you  must  expect  to  feel  great 
stress  in  view  of  the  church  and  the  world.  Some  spiritual 
licures  ask  for  the  Spirit  because  they  think  it  will  make  them 
1  perfectly  happy.  Some  people  think  that  spiritual  Christians 
e  always  very  happy  and  free  from  sorrow. 

There  never  was  a  greater  mistake.  Read  your  Bibles,  and 
e  how  the  prophets  and  apostles  were  always  groaning  and 
stressed  in  view  of  the  state  of  the  church  and  the  world, 
he  apostle  Paul  says  he  was  always  bearing  about  in  his  body 
e  dying  of  the  Lord  Jesus.  I  protest,  says  he,  that  I  die  daily, 
ou  will  know  what  it  is  to  sympathize  with  the  Lord  Jesus 


106 


BE  FILLED  WITH  THE  SPIRIT. 


Christ,  and  be  baptized  with  the  baptism  that  he  w  as  baptized 
with.  O  how  he  agonized  in  view  of  the  state  of  sinners  !  how 
he  travailed  in  soul  for  their  salvation  !  The  more  you  have  of 
his  Spirit,  the  more  clearly  you  will  see  the  state  of  sinners,  and 
the  more  deeply  you  will  be  distressed  about  them.  Many  times 
you  will  feel  as  if  you  could  not  live  in  view  of  their  situation ; 
your  distress  will  be  unutterable. 

4.  You  will  be  often  grieved  with  the  state  of  the  ministry. 
Some  years  since  I  met  a  woman  belonging  to  one  of  the 
churches  in  this  city.  I  inquired  of  her  the  state  of  religion 
here.  She  seemed  unwilling  to  say  much  about  it,  made  some 
general  remarks,  and  then  choked,  and  her  eyes  filled,  and  she 
said,  “  O,  our  minister’s  mind  seems  to  be  very  dark.”  Spiritual 
Christians  often  feel  like  this,  and  often  weep  over  it.  I  have 
seen  much  of  it,  and  often  found  Christians  who  wept,  and 
groaned  in  secret,  to  see  the  darkness  on  the  minds  of  ministers 
in  regard  to  religion,  their  earthliness  and  fear  of  man;  but 
they  dared  not  speak  of  it,  lest  they  should  be  denounced  and 
threatened,  and  perhaps  turned  out  of  the  church.  I  do  not 
say  these  things  censoriously,  to  reproach  my  brethren,  but  be¬ 
cause  they  are  true.  And  ministers  ought  to  know,  that  nothing 
is  more  common  than  for  spiritual  Christians  to  feel  burdened 
and  distressed  at  the  state  of  the  ministry.  I  would  not  wake 
up  any  wrong  feelings  towards  ministers,  but  it  is  time  it  should 
be  known,  that  Christians  do  often  get  spiritual  views  of  things, 
and  their  souls  are  kindled  up,  and  then  they  find  that,  their 
minister  does  not  enter  into  their  feelings,  that  he  is  far 
below  the  standard  of  what  he  ought  to  be,  and  in  spirituality 
far  below  some  of  the  members  of  his  church.  This  is  one  of 
the  most  prominent,  and  deeply  to  be  deplored  evils  of  the  pre¬ 
sent  day.  The  'piety  of  the  ministry,  though  real ,  is  so  super¬ 
ficial,  in  many  instances,  that  the  spiritual  part  of  the  church 
feel  that  ministers  cannot,  do  not,  sympathise  with  them.  Their 
preaching  does  not  meet  their  wants,  it  does  not  feed  them,  it 
does  not  meet  their  experience.  The  ministers  have  not  depth 
enough  of  religious  experience,  to  know  how  to  search  and 
wake  up  the  church ;  to  help  those  under  temptation,  to  suppor 
the  weak,  to  direct  the  strong,  and  lead  them  through  all  the 
labyrinths  and  mazes  with  which  their  path  may  be  beset.  When 
a  minister  has  gone  with  a  church  as  far  as  his  experience  in 
spiritual  exercises  goes,  there  he  stops ;  and  until  he  has  a  re¬ 
newed  experience,  until  he  is  reconverted,  his  heart  broken  up 
afresh,  and  he  set  forward  in  the  divine  life  and  Christian  expe¬ 
rience,  he  will  help  them  no  more.  He  may  preach  sound  doc- 


BE  FILLED  WITH  THE  SPIRIT. 


107 


:rine,  and  so  may  an  unconverted  minister ;  but,  after  all,  his 
preaching  will  want  that  searching  pungency,  that  practical 
bearing,  that  unction  which  alone  will  reach  the  case  of  a  spi- 
■itually-minded  Christian.  It  is  a  fact  over  which  the  church 
s  groaning,  that  the  piety  of  young  men  suffers  so  much  in  the 
•ourse  of  their  education,  that  when  they  enter  the  ministry, 
lowever  much  intellectual  furniture  they  may  possess,  they  are 
n  a  state  of  spiritual  babyhood.  They  want  nursing,  and  need 
•ather  to  be  fed,  than  to  undertake  to  feed  the  church  of  God. 

5.  If  you  have  much  of  the  Spirit  of  God,  you  must  make  up 
/our  mind  to  have  much  opposition,  both  in  the  church  and  the 
vorld.  Very  likely  the  leading  men  in  the  church  will  oppose 
rou.  There  has  always  been  opposition  in  the  church.  So  it 

:  vas  when  Christ  was  on  earth.  If  you  are  far  above  their  state 
'  )f  feeling,  church  members  will  oppose  you.  If  any  man  will 
ive  godly  in  Christ  Jesus,  he  must  expect  persecution.  Often 
he  elders,  and  even  the  minister  will  oppose  you,  if  you  are  filled 
vith  the  Spirit  of  God. 

6.  You  must  expect  very  frequent  and  agonizing  conflicts 
vith  Satan.  Satan  has  very  little  trouble  with  those  Christians 
vho  are  not  spiritual,  but  lukewarm,  and  slothful,  and  worldly- 
ninded.  And  such  do  not  understand  what  is  said  about  spirit- 
lal  conflicts.  Perhaps  they  will  smile  when  such  things  are 
nentioned.  And  so  the  devil  lets  them  alone.  They  don’t  dis- 
,urb  him,  nor  he  them.  But  spiritual  Christians,  he  under- 
-  lands  very  well,  are  doing  him  a  vast  injury,  and  therefore  he 
;ets  himself  against  them.  Such  Christians  often  have  terrible 
:onfhcts.  They  have  temptations  that  they  never  thought  of 
nefore,  blasphemous  thoughts,  atheism,  suggestions  to  do  deeds  of 
•vickedness,  to  destroy  their  own  lives,  and  the  like.  And  if 
you  are  spiritual,  you  may  expect  these  terrible  conflicts. 

7.  You  will  have  greater  conflicts  with  yourself  than  you 
ever  thought  of.  You  will  sometimes  find  your  own  corrup¬ 
tions  making  strange  headway  against  the  Spirit.  “The  flesh 
,  usteth  against  the  Spirit,  and  tire  Spirit  against  the  flesh.”  Such 
t  Christian  is  often  thrown  into  consternation  at  the  power  of 
n’s  own  corruptions.  One  of  the  Commodores  in  the  United 
Jtates  was,  as  I  have  been  told,  a  spiritual  man;  and  his  pastor 
old  me  he  had  known  that  man  lie  on  the  floor  and  groan  a 

|  rreat  part  of  the  night,  in  conflict  with  his  own  corruptions,  and 
o  cry  to  God  in  agony  that  he  would  break  the  power  of  the 
emptation.  It  seemed  as  if  the  devil  was  determined  to  ruin 
iim  ;  and  his  own  heart,  for  the  time  being,  was  almost  in  league 
vith  the  devil. 


108 


BE  FILLED  WITH  THE  SPIRIT. 


8.  But  you  will  have  peace  with  God.  If  the  church,  and 
sinners,  and  the  devil,  oppose  you^  there  will  he  one  with  whom 
you  will  have  peace.  Let  those  who  are  called  to  these  trials, 
and  conflicts,  and  temptations,  and  who  groan,  and  pray,  and 
weep,  and  break  your  hearts,  remember  this  consideration: 
your  peace,  so  far  as  your  feelings  towards  God  are  concerned, 
will  flow  like  a  river. 

9.  You  will  likewise  have  peace  of  conscience,  if  you  are 
led  by  the  Spirit.  You  will  not  be  constantly  goaded  and  kept 
on  the  rack  by  a  guilty  conscience.  Your  conscience  will  be 
calm  and  quiet,  unruffled  as  the  summer’s  lake. 

10.  If  filled  with  the  Spirit,  you  will  be  useful.  You  cannot 
help  being  useful.  Even  if  you  were  sick  and  unable  to  go  out 
of  your  room,  or  to  converse,  and  saw  nobody,  you  would  be 
ten  times  more  useful  than  a  hundred  of  those  common  sort  of 
Christians  who  have  no  spirituality.  To  give  you  an  idea  of 
this,  1  will  relate  an  anecdote.  A  pious  man  in  the  western 
part  of  this  state  was  sick,  with  a  consumption.  He  was  a  poor 
man,  and  sick  for  years.  An  unconverted  merchant  in  the  place, 
had  a  kind  heart,  and  used  to  send  him  now  and  then  some 
things  for  his  comfort,  or  for  his  family.  He  felt  grateful  for 
the  kindness,  but  could  make  no  return,  as  he  wanted  to  do.  At 
length  he  determined  that  the  best  return  he  could  make  would 
be  to  pray  for  his  salvation  ;  he  began  to  pray,  and  his  soul 
kindled,  and  he  got  hold  of  God.  There  was  no  revival  there, 
but  by  and  by,  to  the  astonishment  of  every  body,  this  mer¬ 
chant  came  right  out  on  the  Lord’s  side.  The  fire  kindled  ail 
over  the  place,  and  a  powerful  revival  followed,  and  multitudes 
were  converted. 

This  poor  man  lingered  in  this  way  for  several  years,  and 
died.  After  his  death,  I  visited  the  place,  and  his  widow  put 
into  my  hands  his  diary.  Among  other  things,  he  says  in  his 
diary,  “  I  am  acquainted  with  about  thirty  ministers  and 
churches.”  He  then  goes  on  to  set  apart  certain  hours  in  the 
day  and  week  to  pray  for  each  of  these  ministers  and  churches, 
and  also  certain  seasons  for  praying  for  the  different  missionary 
stations.  Then  followed,  under  different  dates,  such  facts  as 
these:  “To-day,”  naming  the  date,  “I  have  been  enabled  to 
offer  what  I. call  the  prayer  of  faith  for  the  outpouring  of  the 

Spirit  on - church,  and  I  trust  in  God  there  will  soon  be  a 

revival  there.”  Under  another  date,  “  I  have  to-day  been  able 
to  offer  what  I  call  the  prayer  of  faith  for  such  a  church,  and 
trust  there  will  soon  be  a  revival  there.”  Thus  he  had  gone 
over  a  great  number  of  churches,  recording  the  fact  that  he  had 


be  filled  with  the  spirit. 


109 


p  ayed  foi  them  m  faith  that;  a  revival  might  soon  prevail  amono- 
hem.  Of  he  missionary,  stations,  if  I  recollect  riaht,  he  men¬ 
tions  in  particular  the  mission  at  Ceylon.  I  believe  the  last 

frSrrS1  '"I  hlS  -dlaT’  f°r  Whictl  he  offered  the  prayer 
of  faith  was  the  place  m  which  he  lived.  Not  lono-  after  no 

iver  Oe686  CtS  "  WS  diaIy’the  revival  commenced, \nd  went' 
ner  the  region  of  country,  nearly,  I  believe,  if  not  quite  in  the 

Cr  111  Wllch  they  bad  been  mentioned  in  his  diary -’and  in 

fcr  -Pf  from  Ceylon  that  there  was  a  revival  of 

il  ffter  hhtJ  Ng1™1  >1  bis  own  town  did  not  commence 
ill  after  ins  death.  Its  commencement  was  at  the  time  when 

ps  widow  put  into  my  hands  the  document  to  which  I  have  re- 

ened.  She  told  me  that  he  was  so  exercised  in  prayer  durirm 

leath^Th8’  hat  "I16  °ften  fe3ired  he  WOuld  Pray  himself  to 
eath.  _  The  revival  was  exceedingly  great  and  powerful  in  all 

he  region  ,  and  the  fact  that  it  was  about  to  prevail  had  not  been 

id  den  from  this  servant  of  the  Lord.  According  to  his  word 

nan  ton  f°fl  1th®  Li011  1S  Wlth  them  that  fear  him.  Thus  this 
fue  6  ^b°d7  om  of  his  house,  was  yet  more 
seful  to  the  world  and  the  church  of  God,  than  all  the  heart- 

e^ktionsSOof  7  °° T ^  -Standin^  between  God  and  the 

esolations  of  Zion,  and  pouring  out  his  heart  in  believing- 

iayer  as  a  prince  he  had  power  with  God,  and  prevailed 

■J}'  ¥■  7°U  af  ffll,ed  w]th  the  Spirit,  you  will  not  find  your- 
-lves  distiessed,  and  galled,  and  worried,  when  people  speak 
gamst  yom  When  I  find  people  irritated  and  fretting  aUmy 
r  tethMgthat  touches  them,  I  am  sure  they  have  not  the  Spirit 

•  thnf  JrSUS  ChirjSt-  C0uld  ha7e  every  thin§‘  said  against 
m  that  malice  could  invent,  and  yet  not  be  in  the  least  dis- 

bed  by  it  If  you  mean  to  be  meek  under  persecution,  and 

simplify  the  temper  of  the  Savior,  and  honor  religion  in  this 

ay,  you  need  to  be  filled  with  the  Spirit. 

i2.  You  will  be  wise  in  using;  means  for  the  conversion  of 

inners.  .  If  the  Spirit  of  God  is  m  you,  he  will  lead  you  to  use 

eans  wisely,  m  a  way  adapted  to  the  end,  and  to  avoid  doing 

art  No  man  who  is  not  filled  with  the  Spirit  of  God  is 

to  be  employed  in  directing  the  measures  adopted  in  a  revi- 

rheir  hands  will  be  all  thumbs,  unable  to  take  hold,  and 

!f  tbey  had  common  sense.  But  a  man  who 
ed  by  theSpint  of  God,  will  know  how  to  time  his  measures 

yht,  and  how  to  apportion  Divine  truth,  so  as  to  make  it  tell 
tne  best  advantage. 

■  13.  You  will  be  calm  under  affliction ;  not  thrown  into  con- 
•5ion  or  consternation  when  you  see  the  storm  coming  over 

10 


110 


be  filled  with  the  spirit. 


vou  People  around  will  be  astonished  at  your  calmness  and 
cheerfulness  under  heavy  trials,  not  knowing  the  inward  sup- 

norts  of  those  who  are  filled  with  the  Spirit. 

P  14.  You  will  be  resigned  in  death;  you  will  a  ways  feel 
prepared  to  die,  and  not  afraid  to  die,  and  after  death  you  wi 

be  proportionably  more  happy  for  ever  m  heavern  > 

VI  Consequences  of  not  being  filled  with  the  Spirit. 

1  You  will  often  doubt,  and  reasonably  doubt,  whether  you 
are  Christians.  You  will  have  doubts,  and  you  ought  to  have 
them.  The  sons  of  God  are  led  by  the  Spirit  of  God.  And  if 
you  are  not  led  by  the  Spirit,  what  reason  have  you  to  think 
you  are  sons?  You  will  try  to  make  a  little  evidence  go  a 
lreat  way  to  bolster  up  your  hopes,  but  you  can  t  do  it,  unless 
your  conscience  is  seared  as  with  a  hot  iron  You  cannot  help 
being  plunged  often  into  painful  doubt  and  uncertainty  about 

2  You  will  always  be  unsettled  m  your  views  about  the 
prayer  of  faith.  The  prayer  of  faith  is  something  so  spiritual 
so  much  a  matter  of  experience  and  not  of  speculation,  that 
unless  you  are  spiritual  yourselves,  you  will  not  understand  it 
fully.  You  may  talk  a  great  deal  about  the  prayer  of  faith,  and 
for  the  time  get  thoroughly  convinced  of  it.  But  you  will  never 
feel  so  settled  on  it  as  to  retain  the  same  position  of  mind  con 
cerning  it,  and  in  a  little  while  you  will  be  all  uncertainty,  i 
knew  a  curious  instance  in  a  brother  minister.  He  told  me, 
“When  I  have  the  Spirit  of  God,  and  enjoy  his  presence,  1  be¬ 
lieve  firmly  in  the  prayer  of  faith;  but  when  I  have  it  not,  1 
find  myself  doubting  whether  there  is  any  such  thing,  and  m> 
mind  is  full  of  objections.”  I  know,  from  my  own  experience, 
what  this  is,  and  when  I  hear  persons  raising  objections  to  that 
view  of  prayer  which  I  have  presented  in  these  lectures  i 
understand  very  well  what  their  difficulty  is  and  have  often 
found  it  impossible  to  satisfy  their  minds,  while  so  far  iiom 
God:  when  at  the  same  time  they  would  understand  it  them¬ 
selves,  without  argument,  whenever  they  had  experienced  it. 

3  If  you  have  not  the  Spirit,  you  will  be  very  apt  to  stumble 
at  those  who  have.  You  will  doubt  the  propriety  of  their  con¬ 
duct  If  they  seem  to  feel  a  good  deal  more  than  yourself  yon 
will  be  likely  to  call  it  animal  feeling.  You  will  perhaps 
doubt  their  sincerity  when  they  say  they  have  such  feelings. 
You  will  say,  “  I  don’t  know  what  to  make  of  brother  such-a- 
one ;  he  seems  to  be  very  pious,  but  I  don’t  understand  him, 
think  he  has  a  great  deal  of  animal  feeling.”  >  Thus  you  will  be 
tryiny  to  censure  them,  for  the  purpose  of  justifying  yourself 


BE  FILLED  WITH  THE  SPIRIT. 


Ill 


4.  You  will  be  had  in  reputation  with  the  impenitent,  and  with 
carnal  professors.  They  will  praise  you,  as  a  rational,  ortho¬ 
dox,  consistent  Christian.  You  will  be  just  in  the  frame  of 
mind  to  walk  with  them,  because  you  are  agreed. 

5.  You  will  be  much  troubled  with  fears  about  fanaticism. 
Whenever  there  are  revivals,  you  will  see  in  them  a  strong  tend¬ 
ency  to  fanaticism,  and  will  be  full  of  fears  and  anxiety. 

6.  You  will  be  much  disturbed  by  the  measures  that  are  used 
i  n  revivals.  If  any  measures  are  adopted,  that  are  decided  and 

lirect,  you  will  think  they  are  all  “new*,”  and  will  be  stumbled 
it  them  just  in  proportion  to  your  want  of  spirituality.  You  do 
inot  see  their  appropriateness.  You  will  stand  and  cavil  at  the 
neasures,  because  you  are  so  blind  that  you  cannot  see  their 
idaptedness,  while  all  heaven  is  rejoicing  in  them  as  the  means 
)f  saving  souls. 

7.  You  will  be  a  reproach  to  religion.  The  impenitent  will 
sometimes  praise  you  because  you  are  so  much  like  themselves, 
tnd  sometimes  laugh  about  you  because  you  are  such  a  hypocrite. 

8.  You  will  know  but  little  about  the  Bible. 

|  9.  If  you  die  without  the  Spirit,  you  will  fall  into  hell.  There 
an  be  no  doubt  of  this. 

Ip 

REMARKS. 

1.  Christians  are  as  guilty  for  not  having  the  Spirit,  as  sin- 
lers  are  for  not  repenting. 

2.  They  are  even  more  so.  As  they  have  more  light,  they 
re  so  much  the  more  guilty. 

3.  All  beings  have  a  right  to  complain  of  Christians  who  have 
ot  the  Spirit.  You  are  not  doing  work  for  God,  and  he  has  a 
ight  to  complain.  He  has  placed  his  Spirit  at  your  disposal, 
nd  if  you  have  it  not,  he  has  a  right  to  look  to  you  and  to  hold 
ou  responsible  for  all  the  good  you  might  do,  did  you  possess 
.  You  are  sinning  against  all  heaven,  for  you  ought  to  be 
dding  to  their  happy  ranks.  Sinners,  the  church,  ministers, 
ave  a  right  to  complain. 

4.  You  are  right  in  the  way  of  the  work  of  the  Lord.  It  is 
l  vain  for  a  minister  to  try  to  work  over  your  head.  Ministers 
"ten  groan  and  struggle,  and  wear  themselves  out  in  vain,  try- 
i g  to  do  good  wdiere  there  is  a  church  wrho  live  so  that  they 
i  not  have  the  Spirit  of  God.  If  the  Spirit  is  poured  out  at  any 
me,  the  church  will  grieve  him  right  away.  Thus  you  may 
e  the  hands  and  break  the  heart  of  your  minister,  and  break 
im  down,  and  perhaps  kill  him,  because  you  "will  not  be  filled 
iththe  Spirit. 


112 


BE  FILLED  WITH  THE  SPIRIT. 


5.  You  see  the  reason  why  Christians  need  the  Spirit,  and 
the  degree  of  their  dependence.  This  cannot  he  too  strongly 
exhibited. 

6.  Do  not  tempt  God,  by  waiting  for  his  Spirit,  while  using 

no  means  to  procure  his  presence.  .'  •  = 

7.  If  you  mean  to  have  the  Spirit,  you  must  be  childlike,  and 
yield  to  his  influences — just  as  yielding  as  air.  If  he  is  draw¬ 
ing  you  to  prayer,  you  must  quit  every  thing  to  yield  to  his 
gentle  strivings.  .  No  doubt  you  have  sometimes  felt  a  desire  to 
pray  for  some  object,  and  you  have  put  it  off  and  resisted,  and 
God  left  you.  If  you  wish  him  to  remain,  you  must  yield  to  his 
softest  and  gentlest  motions,  and  watch  to  learn  what  he  would 
have  you  do,  and  yield  yourself  up  to  his  guidance. 

8.  Christians  ought  to  be  willing  to  make  any  sacrifice  to 
enjoy  the  presence  of  the  Spirit.  Said  a  woman  in  high  life,  a 
professor  of  religion,  “  I  must  either  give  up  hearing  such  a 
minister  (naming  him)  preach,  or  I  must  give  up  my  gay  com¬ 
pany.”  She  gave  up  the  preaching  and  staid  away.  How  dif¬ 
ferent  from  another  case ! 

A  woman  in  the  same  rank  of  life  heard  the  same  minister 
preach,  and  went  home  resolved  to  abandon  her  gay  and 
worldly  manner  of  life — dismissed  most  of  her  attendants— 
changed  her  whole  mode  of  dress,  of  equipage,  of  living,  and  of 
conversation ;  so  that  her  gay  and  worldly  friends  were  soon 
willing  to  leave  her  to  the  enjoyment  of  communion  with  God, 
and  free  to  spend  her  time  in  doing  good. 

9.  You  see  from  this,  that  it  must  be  very  difficult  for  those 
in  fashionable  life  to  go  to  heaven.  What  a  calamity  to  be  in 
such  circles  !  Who  can  enjoy  the  presence  of  God  in  them? 

10.  See  how  crazy  those  are  who  are  scrambling  to  get  up  to 
these  circles,  enlarging  their  houses,  changing  their  style  of 
living,  furniture,  &c.  It  is  like  climbing  up  mast-head  to  be 
thiown  ofi  into  the  ocean.  To  enjoy  God,  you  must  come  down, 
not  go  up  there.  God  is  not  there,  among  all  the  starch  and 
flattery  of  hell. 

11.  Many  professors  of  religion  are  as  ignorant  of  spiritual¬ 
ity  as  Nicodemus  was  of  the  new  birth.  They  are  ignorant, 
and  I  feai  unconverted.  If  any  body  talks  to  them  about  the 
spirit  of  piayer,  it  is  all  algebra  to  them.  The  case  of  such 
professors  is  awful.  How  different  was  the  character  of  the 
apostles  !  Read  the  history  of  their  lives,  read  their  letters,  and 
you  will  see  that  they  were  always  spiritual,  and  walked  daily 
with  God.  But  now  how  little  is  there  of  such  religion! 

When  the  Son  of  Man  cometh,  will  he  find  faith  on  the 


BE  FILLED  WITH  THE  SPIRIT. 


113 


3arth  ?”  Set  some  of  these  professors  to  work  in  a  revival,  and 
hey  don’t  know  what  to  do,  have  no  energy,  no  skill,  and  make 
10  impression.  When  will  professors  of  religion  set  themselves 
o.work,  filled  with  the  Spirit  ?  If  I  could  see  this  church  filled 
vith  the  Spirit,  I  would  ask  nothing  more  to  move  this  whole 
nighty  mass  of  minds.  Not  two  weeks  would  pass  before  ths 
■evival  would  spread  all  over  this  city. 


1 


LECTURE  VIII. 


MEETINGS  FOR  PRAYER. 


^XT-  Again  I  say  unto  you,  That  if  two  of  you  shall  agree  on  earth  as 
ouching  any  thing  that  they  shall  ask,  it  shall  be  done  for  them  of  my  Father 
which  is  in  heaven.— Matthew  xviii.  19. 


Hitherto,  in  treating  of  the  subject  of  Prayer,  I  have  con¬ 
fined  my  remarks  to  secret  prayer.  I  am  now  to  speak  of  social 
prayei,  01  piayer  offered  in  company,  where  two  or  more  are 
united  in  piaying.  Such  meetings  have  been  common  from 
the  time  of  Christ,  and  even  hundreds  of  years  before.  And  it 
is  probable  that  God’s  people  have  always  been  in  the  habit  of 
making  united  supplication,  whenever  they  had  the  privilege. 
I  he  piopiiety  of  the  practice  will  not  he  questioned  here.  I 
need  not  dwell  now  on  the  duty  of  social  prayer.  Nor  is  it  my 
design  to  discuss  the  question,  whether  any  two  Christians 
agreeing  to  ask  any  blessing,  will  be  sure  to  obtain  it.  My  ob¬ 
ject  is  to  make  some  remarks  on 


meetings  for  prayer. 

I.  The  design  of  Prayer  Meetings. 

II.  The  manner  of  conducting  them. 

III.  Mention  several  things  that  will  defeat  the  design  of 

holding  them.  5 


I.  TIIE  DESIGN  OF  PRAYER  MEETINGS. 

1.  One  design  of  assembling  several  persons  together  for 
united  prayer,  is  to  promote  union  among  Christians.  Nothing 
tends  more  to  cement  the  hearts  of  Christians  than  praying  to¬ 
gether.  Never  do  they  love  one  another  so  well  as  when  they 
witness  the  outpouring  of  each  other’s  hearts  in  prayer.  Their 
spnituality  begets  a  feeling  of  union  and  confidence,  highly  im¬ 
portant  to  the  prosperity  of  the  church.  It  is  doubtful  whether 
Christians  can  ever  be  otherwise  than  united,  if  they  are  in  the 
habit  of  really  praying  together.  And  where  they  have  had 
hare  feelings  and  differences  among  themselves,  they  are  all 
done  away  by  uniting  in  prayer.  The  great  object  is  gained, 
if  you  can  bnng  them  really  to  unite  in  prayer.  If  this  can  be 
done,  the  difficulties  vanish. 


MEETINGS  FOR  PRAYER. 


115 


2.  To  extend  the  spirit  of  prayer.  God  has  so  constituted  us 
and  such  is  the  economy  of  his  grace,  that  we  are  sympathetic 
teings,  and  communicate  our  feelings  to  each  other.  A  minis¬ 
ter,  for  instance,  will  often  as  it  were  breathe  his  own  feeling 
■n  o  hts  congregation  The  Spirit  of  God  that  inspires  his  soul 
nakes  use  of  his  feelings  to  influence  his  hearers,  just  as  much 

f  the  7eefeS  US<!  f°Uh?  W°rdS  Preactles-  s°  he  makes  use 

Let  a  sn  ftgof  N°thinS  is  more  calculated  to 

teget  a  spirit  of  prayer,  than  to  unite  m  social  prayer  with  one 

vho  has  the  spirit  himself;  unless  this  one  should  be  so  far 

thead  that  his  prayer  will  repel  the  rest.  His  prayer  will 

CS*  thjefm’  lftheyare  not so  far  behind,  as  to  revolt  at  hand 
st  It.  1  .  they  are  any  where  near  the  standard  of  his  feel- 

Ine  T"!  'V1  k!ndle’  and  burn’  and  sPread  a11  around  — 
)ne  individual  m  a  church,  that  obtains  a  spirit  of  prayer  will 

ften  arouse  a  whole  church,  and  extend  the  same  spirit  trough 

he  whole,  and  a  general  revival  follows  P  § 

Srand  design  of  social  prayer,  is  to  move  God 

*  t  that  it  changes  the  mind  and  feelings  of  God  When  we 
peak  of  moving  God,  as  I  have  said  in  a  former  lecture  we  do  not 

! lean  that  alteJt the  wiI1  of  God.  But  when  the  righTkkd  of 

St  W  by  Ch"St'anS,’  they  a™  “  such  a  stafe  of  min df 

becomes  proper  for  God  to  bestow  a  blessing.  They  are 

!  en  prepared  to  receive  it,  and  he  gives  because  he  is  always 
•brisiT6’  and  ah™ys  ready  and  happy  to  show  mercy.  When 
indomof  rheUn'ted’  alld  Praym£  as  they  °ught,  God7 opens  the 
.om  to  recive  lhem3  P°UrS  °Ut  kS  WeSsings’ tiH  there  is  ™t 

4  Another  important  design  of  prayer  meetings  is  the  con 
'.chon  and  conversion  of  sinners.  When  properly  conducted 
■ey  are  eminently  calculated  to  produce  this  effect.  Sinners 
e  apt  to  be  solemn,  when  they  hear  Christians  pray  Where 
ere  is  a  spirit  of  prayer,  sinners  must  feel.  An  ungodly  man 

•  Universalist  once  said  respecting  a  certain  minister  “lean 

frel1IS  Prr!C!ilng  Very  wel1’ but  when  he  prays,  I  feel  kwfully  • 

’  •  f  V  v.G°i.d  "  aS  com,ng  down  upon  me.”  Sinners  are  often 

nvicted  by  hearing  prayer.  A  young  man  of  distinguished 
lents,  known  to  many  of  you,  said  concerning  a  certain  minister 
whom  before  his  conversion  he  had  been  very  much  opposed 
is  soon  as  he  began  to  pray,  I  began  to  be  convicted  andlf  he 
|d  continued  to  pray  much  longer,  I  should  not  have’ been  able 
contain  myself  Just  as  soon  as  Christians  begin  to  pray  as 
7  ought  sinners  then  know  that  they  pray,  and  they  feel 
Uully.  They  don’t  understand  what  spirituality Is  became 


116 


meetings  for  prayer. 


they  have  no  experience  of  it.  But  when  such  prayer  is  offered, 
they  know  there  is  something  in  it ;  they  know  God  is  in  it,  and 
it  brings  them,  near  to  God  5  it  makes  them  feel  awfully  solemn, 
and  thev  cannot  bear  it.  And  not  only  is  it  calculated  to  impress 
the  minds  of  sinners,  but  when  Christians  pray  in  faith,  the  Spirit 
of  God  is  poured  out,  and  sinners  are  melted  down  and  con¬ 
verted  on  the  spot. 

II.  THE  MANNER  OF  CONDUCTING  PRAYER  MEETINGS. 

1.  It  is  often  well  to  open  a  prayer  meeting  by  reading  a 
short  portion  of  the  word  of  God  ;  especially  if  the  person  who 
takes  the  lead  of  the  meeting,  can  call  to  mind  any  portion  that 
will  be  applicable  to  the  object  or  occasion,  and  that  is  impres¬ 
sive,  and  to  the  point.  If  he  has  no  passage  that  is  applicable, 
he  had  better  not  read  any  at  all..  Do  not  drag  in  the  word  of 
God  to  make  up  part  of  the  meeting  as  a  mere  matter  of  form. 
This  is  an  insult  to  God.  It  is  not  well  to  read  any  more  than 
is  applicable  to  the  subject  before  the  meeting,  or  the  occasion. 
Some  people  think  it  always  necessary  to  read  a  whole  chapter, 
though  it  may  be  ever  so  long,  and  have  a  variety  of  subjects. 
It  is  just  as  impressive  and  judicious  to  read  a  whole  chapter,  as 
it  would  be  for  a  minister  to  take  a  whole  chapter  for  his  text, 
when  his  object  was  to  make  some  particular  truth  bear  on  the 
minds  of  his  audience.  The  design  of  a  prayer  meeting  should 
be  to  bring  Christians  to  the  point,  to  pray  for  a  definite  object. 
Wandering  over  a  large  field,  hinders  and  destroys  this  design. 

2.  It  is  proper  that  the  person  who  leads  should  make  some 
short  and  appropriate  remarks,  calculated  to  explain  the  nature 
of  prayer,  and  the  encouragements  we  have  to  pray,  and  to  bring 
the  object  to  be  prayed  for ,  directly  before  the  minds  of  the 

people.  #  , 

A  man  can  no  more  pray  without  having  his  thoughts  con¬ 
centrated,  than  he  can  do  any  thing  else.  The  person  leading, 
should  therefore  see  to  this,  by  bringing  up  before  their  minds 
the  object  they  came  to  pray  for.  If  they  came  to  pray  for  any 
object  he  can  do  this.  And  if  they  did  not,  they  bad  better  go 
home.  It  is  of  no  use  to  stay  there  and  mock  God,  by  pretend¬ 
ing  to  pray,  when  they  have  nothing  on  earth  to  pray  for. . 

After  stating  the  object,  he  should  bring  up  some  promise  or 
some  principle,  as  the  ground  of  encouragement  to  expect  an 
answer  to  their  prayers.  If  there  is  any  indication  of  Provi* 
dence,  or  any  promise,  or  any  principle  in  the  Divine  govern¬ 
ment,  that  affords  a  ground  of  faith,  let  him  call  it  to  mind,  and 
not  let  them  be  talking  out  of  their  own  hearts  at  random,  with- 


MEETINGS  FOR  PRAYER. 


117 


)ut  knowing  any  solid  reason  to  expect  an  answer.  One  reason 
t  vhy  prayer  meetings  mostly  accomplish  so  little,  is  because  there 
s  so  little  common  sense  exercised  about  them.  Instead  of 
ookmg  lound  for  some  solid  footing  on  which  to  repose  their 
nth,  they  just  come  together  and  pour  forth  their  words ,  and 
iieither  know  nor  care  whether  they  have  any  reason  to  expect 
n  answer.  If  they  are  going  to  pray  about  any  thing  concern- 
ag  which  there  can  be  any  doubt  or  any  mistake,  in  regard  to 
le  giound  of  faith,  they  should  be  shown  the  reason  there  is  for 
1  elieving‘  that  their  prayers  will  be  heard  and  answered.  It  is 
ij.asy  to  see,  that  unless  something  like  this  is  done,  three  fourths 
i  tnem  will  have  no  idea  of  what  they  are  doing,  or  of  the 

round  on  which  they  should  expect  to  receive  what  thev 
ray  for.  J 

.  3.  In  calling  on  persons,  to  pray  it  is  always  desirable  to  let 
lings  take  their  own  course,  wdierever  it  is  safe.  If  it  can  be 
dt  so  with  safety,  let  those  pray  who  are  most  inclined  to  pray, 
t  sometimes  happens  that  even  those  who  are  ordinarily  the 
lost  spiritual,  and  most  proper  to  be  called  on,  are  not  at  the 
me  in  a  suitable  frame ;  they  may  be  cold  and  worldly,  and 
I  n  y  freeze  the  meeting.  But  if  you  let  those  pray,  who  desire 

•  pray,  you  avoid  this.  But  often  this  cannot  be  done  with 
ifety,  especially  in  large  cities,  where  a  prayer  meeting  might 
'?  *ia^e  tot  be  interrupted  by  those  who  have  no  business  to  pray ; 
)me  fanatic  or  crazy  person,  some  hypocrite  or  enemy,  who 
ould  only  make  a  noise.  In  most  places,  howmver,  this  course 

,iay  be  taiven  with  perfect  safety.  Give  up  the  meeting  to  the 
n pirit  of  God.  Those  who  desire  to  pray,  let  them  pray.  If 
f  eaaer  sees  any  thing  that  needs  to  be  set  right,  let  him  re- 

•  freely  and  kindly,  and  put  it  right,  and  then  go  on  again, 
nly,  he  should  be  careful  to  time  his  remarks,  so  as  not  to  in- 
rrupt  the  flow  of  feeling,  or  to  chill  the  meeting,  or  turn  off 
e  mmds  from  the  proper  subject. 

^  ^  *s  necessary  to  name  the  individuals  who  are  to  pray, 

5  is  aest  to  ca^  on  those  who  are  most  spiritual  first.  And  if 
pu  do  not  know  who  they  are,  then  those  whom  you  would  na- 
rally  suppose  to  be  most  alive.  If  they  pray  at  the  outset, 
ey  will  be  likely  to  spread  the  spirit  of  prayer  through  the 
Meeting,  and  elevate  the  tone  of  the  whole.  Otherwise,  if  you 

'-ii  ^  V?ose  w^°  are  cold  and  lifeless  at  the  beginning,  they 
■ill  be  likely  to  diffuse  a  chill  throughout  the  meeting."  The 
my  hope  of  having  an  efficient  prayer  meeting*  is  when  at 
)ist  a  part  of  the  church  is  spiritual,  and  they  infuse  their  spirit 
to  the  rest.  This  is  the  very  reason  why  it  is  often  best  to  let 


118 


MEETINGS  FOR  PRAYER. 


thing's  take  their  course,  for  then  those  who  have  the  most  feel¬ 
ing  are  apt  to  pray  first,  and  give  character  to  the  meeting. 

5.  The  prayers  should  always  be  very  short. — When  indi¬ 
viduals  suffer  themselves  to  pray  long,  they  forget  where  they 
are,  that  they  are  only  the  mouth  of  the  congregation,  and  that 
the  congregation  cannot  be  expected  to  sympathise  with  them,  so 
as  to  go  along  and  feel  united  in  prayer,  if  they  are  long  and 
tedious,  and  go  all  around  the  world,  and  pray  for  every  thing 
they  can  think  of.  Commonly,  those  who  pray  long  in  meeting, 
do  it  not  because  they  have  the  spirit  of  prayer,  but  because 
they  have  not.  And  they  go  round  and  round,  not  because  they 
are  full  of  prayer.  Some  men  will  spin  out  a  long  prayer  in 
telling  God  who  and  what  he  is,  or  they  exhort  God  to  do  so  and 
so. — Some  pray  out  a  whole  system  of  divinity.  Some  preach, 
some  exhort  the  people,  till  every  body  wishes  they  would  stop, 
and  God  wishes  so  too,  undoubtedly.  They  should  keep  to  the 
point,  and  pray  for  what  they  came  to  pray  for,  and  not  follow 
the  imagination  of  their  own  foolish  hearts  all  over  the  universe, 

6.  Each  one  should  pray  for  some  one  object. — It  is  well  for 
every  individual  to  have  one  object  for  prayer :  two  or  more  may 
pray  for  the  same  thing,  or  each  a  separate  object.  If  the  meet¬ 
ing  is  convened  to  pray  for  some  specific  thing,  let  them  all 
pray  for  that.  If  its  object  is  more  general,  let  them  select 
their  subjects,  according  as  they  feel  interested  in  them.  If  one 
feels  particularly  disposed  to  pray  for  the  church,  let  him  do  it. 
If  the  next  feels  disposed  to  pray  for  the  church,  he  may  do  so 
too.  Perhaps  the  next  will  feel  inclined  to  pray  for  sinners,  for 
the  youth,  to  confess  sin ;  let  him  do  it,  and  as  soon  as  he  has 
got  through,  let  him  stop.  Whenever  a  man  has  deep  feeling, 
he  always  feels  on  some  particular  point,  and  if  he  prays  for 
that,  he  will  speak  out  of  the  abundance  of  his  heart,  and  then 
he  will  naturally  stop  when  he  is  done.  Those  who  feel  most, 
will  be  most  ready  to  confine  their  prayers  to  that  point,  and 
stop  when  they  have  done,  and  not  pray  all  over  the  world. 

7.  If  in  the  progress  of  the  meeting  it  becomes  necessary  to 
change  the  object  of  prayer,  let  the  man  who  leads  state  the 
fact,  and  explain  it  in  a  few  words.  If  the  object  is  to  pray  for 
the  church,  or  for  backsliders,  or  sinners,  or  the  heathen,  let 
him  state  it  plainly,  and  then  turn  it  over  and  hold  it  up  before 
them,  till  he  brings  them  to  think  and  feel  deeply  before  they 
pray.  Then  state  to  them  the  grounds  on  which  they  may  re¬ 
pose  their  faith  in  regard  to  obtaining  the  blessings  they  pray  for, 
if  any  such  statement  is  needed,  and  so  lead  them  right  up  to  the 
throne,  and  let  them  take  hold  of  the  hand  of  God.  This  is 


MEETINGS  FOR  PRAYER. 


119 


I* 


ccording  to  the  philosophy  of  the  mind.  People  always  do  it 
Dr  themselves,  when  they  pray  in  secret,  If  they  really  mean  to 
ray  to  any  purpose.  And  so  it  should  be  in  prayer  meetings. 

8.  It  is  important  that  the  time  should  be  fully  occupied ,  so  as 
ot  to  leave  long  seasons  of  silence.  This  always  makes  a  bad 
npression,  and  chills  the  meeting.  I  know  that  sometimes 
lurches  have  seasons  of  silent  prayer.  But  in  those  cases 
ley  should  be  specially  requested  to  pray  in  silence,  so  that  all 
.  ay  know  why  they  are  silent.  This  often  has  a  most  power- 

1  effect,  where  a  few  moments  are  spent  by  a  whole  congre- 
xtion  in  silence,  while  all  lift  up  their  thoughts  to  God.  This 
very  different  from  having  long  intervals  of  silence  because 
ere  is  nobody  to  pray.  Every  one  feels  that  such  a  silence 
like  the  cold  damp  of  death  over  the  meeting. 

9.  It  is  exceedingly  important  that  he  who  leads  the  meeting 
lould  press  sinners  who  may  be  present,  to  immediate  repent- 
ice.  He  should  crowd  this  hard,  and  urge  the  Christians 
esent  to  pray  in  such  a  way  as  to  make  sinners  feel  that  they 
e  expected  to  repent  immediately.  This  tends  to  inspire 
hristians  with  compassion  and  love  for  souls.  The  remarks 

Bade  to  sinners  are  often  like  pouring  fire  upon  the  hearts  of 
hristians,  to  awaken  them  to  prayer  and  effort  for  their  con- 
rsion.  Let  them  see  and  feel  the  guilt  and  danger  of  sinners 
^ht  among  them,  and  then  they  will  pray. 

III.  I  am  to  mention  several  things,  which  may  defeat  the 
sign  of  a  prayer  meeting. 

1.  When  there  is  an  unhappy  want  of  confidence  in  the 
ider,  there  is  no  hope  of  any  good.  Whatever  the  cause  may 
p  whether  he  is  to  blame  or  not,  the  very  fact  that  he  leads 
p  meeting  will  cast  a  damp  over  it,  and  prevent  all  good.  I 
,ve  witnessed  it  in  churches,  where  there  was  some  offensive 
der  or  deacon,  perhaps  justly  offensive  and  perhaps  not,  set  to 
j.d  the  prayer  meeting,  and  the  meeting  would  all  die  under 
;  influence.  If  there  is  a  want  of  confidence  in  regard  to  his 
|  ‘ty,  or  in  his  ability,  or  in  his  judgment,  or  in  any  thing  con¬ 
ned  with  the  meeting,  every  thing  he  says  or  does  will  fall  to 
!  ground.  The  same  thing  often  takes  place,  where  the 
arch  have  lost  their  confidence  in  the  minister. 


;:2.  Where  the  leader  lacks  spirituality ,  there  will  be  a  dry- 
Us  and  coldness  in  his  remarks  and  prayers,  and  every  thing 
ill  indicate  his  want  of  unction,  and  his  whole  influence  will 
the  very  reverse  of  what  it  ought  to  be.  I  have  known 
arches  where  a  prayer  meeting  could  not  be  sustained,  and 
reason  was  not  obvious  but  those  who  understood  the  state 


120 


MEETINGS  FOR  PRAYER. 


of  things  knew  that  the  leader  was  so  notorious  for  his  want  of 
spirituality,  that  he  would  inevitably  freeze  a  prayer  meeting 
to  death.  In  many  Presbyterian  churches,  the  elders  are  so  far 
from  being  spiritual  men,  that  they  always  freeze  a  prayer 
meeting.  And  then  they  are  often  amazingly  jealous  for  their 
dignity,  and  can’t  bear  to  have  any  body  else  lead  the  meet¬ 
ing.  And  if  any  member  that  is  spiritual  takes  the  lead  of  a 
prayer  meeting,  they  will  take  him  to  task  for  it:  “Why,  you 
are  not  an  elder,  and  ought  not  to  lead  a  prayer  meeting  in 
presence  of  an  elder.”  And  thus  they  stand  in  the  way,  while 
the  whole  church  is  suffering  under  their  blighting  influence. 

A  man  who  knows  he  is  not  in  a  spiritual  frame  of  mind  has 
no  business  to  conduct  a  prayer  meeting;  he  will  kill  it.  There 
are  two  reasons. — First,  he  will  have  no  spiritual  discernment , 
and  will  not  know  what  to  do,  or  when  to  do  it.  A  person  who 
is  spiritual  can  see  the  movements  of  Providence,  and  can  feel 
the  Spirit  of  God,  and  understand  what  he  is  leading  them  to 
pray  for,  so  as  to  time  his  subjects,  and  take  advantage  of  the 
state  of  feeling  among  Christians.  He  will  not  overthrow  all 
the  feeling  in  a  meeting,  by  introducing  other  things  that  are 
incongruous  or  ill-timed.  He  has  spiritual  discernment  to 
understand  the  leadings  of  the  Spirit,  and  his  workings  in  those 
who  pray,  and  to  follow  on  as  the  Spirit  leads.  Suppose  an 
individual  leads,  who  is  not  spiritual,  and  there  are  two  or  three 
prayers,  and  the  spirit  of  prayer  rises,  but  the  leader  has  no 
spiritual  discernment  to  see  it,  and  he  makes  some  remarks  on 
another  point,  or  reads  a  piece  out  of  some  book,  that  is  as  far 
from  the  feeling  of  the  meeting  as  the  north  pole.  It  may  be 
just  as  evident  to  others  what  they  are  called  to  pray  for,  as  if 
the  Son  of  God  himself  had  come  into  the  meeting  and  named 
the  subject ;  but  the  leader  will  overthrow  it  all,  because  he  is 
so  stupid  that  he  does  not  know  the  indications  of  the  meeting. 

And  then,  if  the  leader  is  not  spiritual,  he  will  very  likely  be 
dull  and  dry  in  his  remarks,  and  in  all  his  exercises.  He  will 
read  a  long  hymn  in  a  dreamy  manner,  and  then  read  a  long 
passage  of  Scripture,  in  a  tone  so  cold  and  wintry,  that  he  will 
spread  a  wintry  pall  over  the  meeting,  and  it  will  be  dull,  as 
long  as  his  cold  heart  is  placed  up  in  front  of  the  whole  thing. 

3.  A  want  of  suitable  talents  in  the  leader.  If  he  is  wanting 
in  that  kind  of  talents  which  are  fitted  to  make  a  meeting  useful, 
he  will  injure  the  meeting.  If  he  can  say  nothing,  or  if  his 
remarks  are  so  out  of  the  way  as  to  produce  levity  or  con¬ 
tempt,  or  if  they  have  nothing  in  them  that  will  impress 
the  mind,  or  are  not  guided  by  good  sense,  or  not  appropriate, 


MEETINGS  FOR  PRAYER. 


121 


le  will  injure  the  meeting.  A  man  may  he  pious,  hut  so  weak 
hat  his  prayers  do  not  edify,  but  rather  disgust  the  people  pre- 
ent.  When  this  is  so,  he  had  better  keep  silence. 

4.  Sometimes  the  benefit  of  a  prayer  meeting  is  defeated  by 
bad  spirit  in  the  leader.  For  instance,  when  there  is  a  revival, 
nd  great  opposition,  if  a  leader  gets  up  in  a  prayer  meeting 
nd  speaks  of  instances  of  opposition,  and  comments  upon  them, 
nd  thus  diverts  the  meeting  away  from  the  object  they  come 
3  pray  for,  he  knows  not  what  spirit  he  is  of.  Its  effect  is  always 
uinous  to  a  prayer  meeting.  Let  a  minister  in  a  revival  come 
ut  and  preach  against  the  opposition,  and  he  will  infallibly  de- 
.roy  the  revival,  and  turn  the  hearts  of  Christians  away  from 
leir  proper  object.  Let  the  man  who  is  set  to  lead  the  church 
e  careful  to  guard  his  own  spirit,  lest  he  should  mislead  the 
hurch,  and  diffuse  a  wrong  temper.  The  same  will  be  true, 
[  any  one  who  is  called  upon  to  speak  or  pray,  introduces  in 
is  remarks  or  prayers  any  thing  controversial,  impertinent, 
treasonable,  unscriptural,  ridiculous  or  irrelevant.  Any  of 
lese  things  will  quench  the  tender  breathings  of  the  spirit  of 
;  rayer,  and  destroy  the  meeting. 

I  5.  Persons  coming  late  to  the- meeting.  This  is  a  very  great 
inderance  to  a  prayer  meeting.  When  people  have  begun  to 
ray,  and  their  attention  is  fixed,  and  they  have  shut  their  eyes 
id  closed  their  ears,  to  keep  out  every  thing  from  their  minds, 

[ \  the  midst  of  a  prayer  somebody  will  come  bolting  in  and  walk 
i  through  the  room.  Some  will  look  up,  and  all  have  their 
'  inds  interrupted  for  the  moment.  Then  they  all  get  fixed  again, 
id  another  comes  in,  and  so  on.  Why,  I  suppose  the  devil 
ould  not  care  how  many  Christians  went  to  a  prayer  meeting, 
they  will  only  go  after  the  meeting  is  begun.  He  would  be 
|  ad  to  have  ever  so  many  go  scattering  along  so,  and  dodging 
|  very  piously  after  the  meeting  is  begun. 

6.  When  persons  make  cold  prayers,  and  cold  confessions  of 
n,  they  are  sure  to  quench  the  spirit  of  prayer.  When  the 
fluences  of  the  Spirit  are  enjoyed,  in  the  midst  of  the  warm 
pressions  that  are  flowing  forth,  let  an  individual  come  in  who 
cold,  and  pour  his  cold  breath  out,  like  the  damp  of  death, 
id  it  will  make  every  Christian  that  has  any  feeling  want  to 
:t  out  of  the  meeting. 

7.  In  some  places  it  is  common  to  begin  a  prayer  meeting  by 
ading  a  long  portion  of  Scripture.  Then  the  deacon  or  elder 
ves  out  a  long  hymn.  Next,  they  sing  it.  Then  he  prays  a 

pg  prayer,  praying  for  the  Jews  and  the  fullness  of  the  Gen- 
i  es,  and  many  other  objects  that  have  nothing  to  do  with  the 


I 


122 


MEETINGS  FOR  PRAYER. 


occasion  of  the  meeting.  After  that  perhaps  he  reads  a  long 
extract  from  some  book  or  magazine.  Then  they  have  another 
long  hymn  and  another  long*  prayer,  and  then  they  go  home.  I 
once  hfard  an  elder  say,  they  had  kept  up  a  prayer  meeting  so 
many  years,  and  yet  there  had  been  no  revival  in  the  place. 
The  truth  was,  that  the  officers  of  the  church  had  been  accus¬ 
tomed  to  carry  on  the  meetings  in  just  such  a  dignined  way,  and 
their  dignity  would  notallow  any  thing  to  be  altered.  No  won¬ 
der  there  was  no  revival.  Such  prayer  meetings  are  enough 
to  hinder  a  revival.  And  if  ever  so  many  revivals  should  com¬ 
mence,  the  prayer  meeting  would  destroy  them.  There  was  a 
prayer  meeting  once  in  this  city,  as  I  have  been  told,  wffiere 
there  appeared  to  be  some  feeling,  and  some  one  proposed  that 
they  should  have  two  or  three  prayers  in  succession,  without 
rising  from  their  knees.  One  dignified  man  present  opposed  it, 
and  said  that  they  never  had  done  so,  and  he  hoped  there  would 
be  no  innovations.  He  did  not  approve  of  innovations.  And  that 
was  the  last  of  the  revival.  Such  persons  have  their  prayer 
meetings  stereotyped,  and  they  are  determined  not  to  turn  out 
of  their  track,  wdiether  they  have  the  blessing  or  not.  To  allow 
any  such  thing  would  be  a  new  measure,  and  they  never  like 
new  measures. 

8.  A  great  deal  of  singing  often  injures  a  prayer  meeting. 
The  agonizing  spirit  of  prayer  does  not  lead  people  to  sing. 
There  is  a  time  for  every  thing ;  a  time  to  sing,.  and  a  time  to 
pray.  But  if  I  know  what  it  is  to  travail  in  birth  for  souls, 
Christians  never  feel  less  like  it,  than  when  they  have  the  spirit 
of  prayer  for  sinners.  Singing  is  the  natural  expression  of 
feelings  that  are  joyful  and  cheerful.  The  spirit  of  prayer  is 
not  a  spirit  of  joy.  It  is  a  spirit  of  travail,  and  agony  of  soul, 
supplicating  and  pleading  with  God  with  strong,  cryings,  and 
groanings  that  cannot  be  uttered.  This  is  more  like  any  thing 
else  than  it  is  like  singing.  I  have  known  states  of  feeling, 
where  you  could  not  distress  the  people  of  God  more  than  to 
begin  to  sing.  It  would  be  so  entirely  different  from  their  feel¬ 
ings.  Why,  if  you  knew  your  house  was  on  fire,  would  you 
first  stop  and  sing  a  hymn  before  you  put  it  out?  How  would 
it  look  here  in  New  York,  when  a  building  was  on  fire.,  and 
the  firemen  are  all  collected,  for  the  foreman  to  stop  and  sing  a 
hymn?  It  is  just  about  as  natural  for  the  people  to  sing  when 
exercised  with  a  spirit  of  prayer.  When  people  feel  like  pulling 
men  out  of  the  fire,  they  don’t  feel  like  singing.  I  never  knew 
a  singing  revival  amount  to  much.  Its  tendency  is  to  do  away 
all  deep  feeling.  It  is  true  that  singing  a  hymn  has  sometimes 


MEETINGS  FOR  PRAYER. 


123 


iroduced  a  powerful  effect  upon  sinners  who  are  convicted,  but 
n  general  it  is  the  perfect  contrast  there  is  between  their  feel- 
ags  and  those  of  the  happy  souls  who  sing,  that  produces  the 
ffect.  If  the  hymn  be  of  a  joyful  character  it  is  not  directly 
alculated  to  benefit  sinners,  and  is  highly  fitted  to  relieve  the 
lental  anguish  of  the  Christian,  so  as  to  destroy  that  travail  of 
duI  which  is  indispensable  to  his  prevailing  in  prayer. 

SWhen  singing  is  introduced  in  a  prayer  meeting,  the  hymns 
hould  be  short,  and  so  selected  as  to  bring  out  something  sol- 
tnn;  some  striking  words,  such  as  the  Judgment  Hymn,  and 
.hers  calculated  to  produce  an  effect  on  sinners;  or  something 
lat  will  produce  a  deep  impression  on  the  minds  of  Christians ; 
ut  not  that  joyful  kind  of  singing,  that  makes  every  body  feel 

Iunfortable,  and  turns  off  the  mind  from  the  object  of  the  prayer 
leeting. 

I  once  heard  a  celebrated  organist  produce  a  remarkable  effect 
1  a  protracted  meeting.  The  organ  was  a  powerful  one,  and 
le  double  bass  pipes  were  like  thunder.  The  hymn  was  given 
ut  that  has  these  lines  : 


See  the  storm  of  vengeance  gathering 
O’er  the  path  you  dare  to  tread  ; 
“Hear  the  awful  thunder  rolling. 
Loud  and  louder  o’er  your  head.” 


/hen  he  came  to  these  words,  we  first  heard  the  distant  roar 
thunder,  then  it  grew  nearer  and  louder,  till  at  the  word 
louder,”  there  was  a  crash  that  seemed  almost  to  overpower 
he  whole  congregation. 

Such  things  in  their  proper  place  do  good.  But  common 
nging  dissipates  feeling.  It  should  always  be  such  as  not  to 
ke  away  feeling,  but  to  deepen  it. 

Often  a  praver  meeting  is  injured  by  calling  on  the  young 
inverts  to  sing  joyful  hymns.  This  is  highly  improper  in  a 
•ayer  meeting.  It  is  no  time  for  them  to  let  feeling  flow  away 
joyful  singing,  while  so  many  sinners  around  them,  and  their 
vn  former  companions,  are  going  down  to  hell.  A  revival  is 
ten  put  down  by  the  church  and  minister  all  giving  themselves 
>  to  singing  with  young  converts.  Thus  by  stopping  to  rejoice, 
hen  they  ought  to  feel  more  and  more  deeply  for  sinners,  they 
'ieve  away  the  Spirit  of  God,  and  they  soon  find  that  their 
fony  and  travail  of  soul  are  all  gone. 

9.  Introducing  subjects  of  controversy  into  prayer  will  defeat 
prayer  meeting.  Nothing  of  a  controversial  nature  should 
introduced  into  prayer,  unless  it  is  the  object  of  the  meeting 
settle  that  thing.  Otherwise,  let  Christians  come  together  in 


124 


MEETINGS  FOR  PRAYER. 


their  prayer  meetings,  on  the  broad  ground  of  offering  united 
prayer  for  a  common  object.  And  let  controversies  be  settled 
somewhere  else. 

10.  Great  pains  should  be  taken,  both  by  the  leader  and 
others,  to  watch  narrowly  the  motions  of  the  Spirit  of  God. 
Let  them  not  pray  without  the  Spirit,  but  follow  his  leadings. 
Be  sure  not  to  quench  the  Spirit  for  the  sake  of  praying  ac¬ 
cording  to  the  regular  custom.  Avoid  every  thing  calculated 
to  divert  attention  away  from  the  object.  All  affectation,  of 
feeling  that  is  not  real,  should  be  particularly  guarded  against. 
If  there  is  an  affectation  of  feeling,  most  commonly  others  see 
and  feel  that  it  is  affectation,  not  reality.  At  any  rate,  the 
Spirit  of  God  knows  it,  and  will  be  grieved,  and  leave  the 
place.  On  the  other  hand,  all  resistance  to  the  Spirit  will 
equally  destroy  the  meeting.  Not  unfrequently  it  happens, 
that  there  are  some  so  cold  that  if  any  one  should  break  out  in 
the  spirit  of  prayer,  they  would  call  it  fanaticism,  and  perhaps 
break  out  in  opposition. 

11.  If  individuals  refuse  to  pray  when  they  are  called  on  it 
injures  a  prayer  meeting.  There  are  some  people,  who  always 
pretend  they  have  no  gifts.  Women  sometimes  refuse  to  take 
their  turn  in  prayer,  and  pretend  they  have  not  ability  to  pray. 
But  if  any  one  else  should  say  so,  they  would  be  offended.  Sup¬ 
pose  they  should  know  that  any  other  person  had  made  such  a 
remark  as  this,  “  Don’t  ask  her  to  pray,  she  can’t  pray,  she  has 
not  talents  enough would  they  like  it  ?  So  with  a  man  who 
pretends  he  has  no  gifts,  let  any  one  else  report  that  he  has  not 
talents  enough  to  make  a  decent  prayer,  and  see  if  he  will  like 
it.  The  pretence  is  not  sincere  ;  it  is  all  a  sham. 

Some  say  they  cannot  pray  in  their  families,  they  have  no 
gift.  But  a  person  could  not  offend  them  more  than  to  say  they 
cannot  pray  a  decent  prayer  before  their  own  families.  They 
would  say,  “  Why,  the  man  talks  as  if  he  thought  nobody  else 
had  any  gifts  but  himself.”  People  are  not  apt  to  have  such  a 
low  opinion  of  themselves.  I  have  often  seen  the  curse  of  God 
follow  such  professors.  They  have  no  excuse.  God  will  take 
none.  The  man  has  got  a  tongue  to  talk  to  his  neighbors,  and 
he  can  talk  to  God  if  he  has  any  heart  for  it.  You  will  see 
their  children  unconverted,  their  son  a  curse,  their  daughter- 
tongue  cannot  tell.  God  says  he  will  pour  out  his  fury  on  the 
families  that  call  not  on  his  name.  If  I  had  time,  I  could  men¬ 
tion  a  host  of  facts  to  show  that  God  MARKS  those  indivi¬ 
duals  with  his  disapprobation  and  curse  who  refuse  to  pray 
when  they  ought.  Until  professors  of  religion  will  repent  of 


MEETINGS  FOR  PRAYER. 


125 


his  sin  and  take  up  the  cross  (if  they  choose  to  call  praying  a 
■toss!)  and  do  their  duty,  they  need  not  expect  a  blessing. 

12.  Prayer  meetings  are  often  too  long.  They  should  al¬ 
ways  be  dismissed  while  Christians  have  feeling,  and  not  be 
pun  out  until  all  feeling  is  exhausted,  and  the  spirit  is  gone. 

13.  Heartless  confessions.  People  confess  their  sins  and 
on’t  forsake  them.  Every  week  they  will  make  the  same 
onfession  over  again.  A  long,  cold,  dull,  stupid  confession  this 
veek,  and  then  the  next  week  another  just  like  it,  without  for- 
aking  any  sins.  Why,  they  have  no  intention  to  forsake  their 
ins  !  It  shows  plainly  that  they  do  not  mean  to  reform.  All 
leir  religion  consists  in  these  confessions.  Instead  of  getting 
blessing  from  God  by  such  confessions  they  will  get  only  a 

|irse. 

14.  When  Christians  spend  all  the  time  in  praying  for  them- 
elves.  They  should  have  done  this  in  their  closets.  When 
iey  come  to  a  prayer  meeting,  they  should  be  prepared  to  offer 
;  ffectual  intercessions  for  others.  If  Christians  pray  in  their 

osets  as  they  ought,  they  will  feel  like  praying  for  sinners, 
if.  they  Pray  exclusively  in  their  closets  for  themselves,  they 
ill  not  get  the  spirit  of  prayer.  I  have  known  men  shut 
.emselves  up  for  days  to  pray  for  themselves,  and  never  get  any 
fe,  because  their  prayers  are  all  selfish.  But  if  they  will  just 
rget  themselves,  and  throw  their  hearts  abroad,  and  pray  for 
hers,  it  will  wake  up  such  a  feeling,  that  they  can  pour  forth 
leir  hearts.  And  then  they  can  go  to  work  for  souls.  I  knew 
u  individual  in  a  revival,  who  shut  himself  up  seventeen  days, 
id  prayed  as  if  he  would  have  God  come  to  his  terms,  but  it 
ould  not  do,  and  then  he  went  out  to  work,  and  immediately 
'  had  the  Spirit  of  God  in  his  soul.  It  is  well  for  Christians 
j  pray  for  themselves,  and  confess  their  sins,  and  then  throw 
eir  hearts  abroad,  till  they  feel  as  they  ought. 

15.  Prayer  meetings  are  often  defeated  by  the  want  of  ap^ 
iopriate  remarks.  The  things  are  not  said  which  are  calcu- 

ed  to  lead  them  to  pray.  Perhaps  the  leader  has  not  prepared 
mself;  or  perhaps  he  has  not  the  requisite  talents,  to  lead  the 
lurch  out  in  prayer,  or  he  does  not  lead  their  minds  to  dwell 
the  appropriate  topics  of  prayer. 

16.  When  individuals  who  are  justly  obnoxious  for  any  cause, 

3  forward  in  speaking  and  praying.  Such  persons  are  some- 
ies  very  much  set  upon  taking  a  part.  They  say  it  is  their 
ty  to  get  up  and  testify  for  God  on  all  occasions.  They  will 

they  know  they  are  not  able  to  edify  the  church,  but  nobody 
:e  can  do  their  duty,  and  they  wish  to  testify.  Perhaps  the 

11* 


f 


126 


MEETINGS  FOR  PRAYER. 


only  place  they  ever  did  testify  for  God ,  was  in  a  paryer  meet¬ 
ing;  all  their  lives,  out  of  the  meeting,  testify  against  God.— 

They  had  better  keep  still.  , 

17.  Where  persons  take  a  part  who  are  so  illiterate  that  it  is 
impossible  persons  of  taste  should  not  be  disgusted.  Persons 
of  intelligence  cannot  follow  them,  and  their  minds  are  una¬ 
voidably  diverted.  I  do  not  mean  that  it  is  necessary  a  person 
should  have  a  liberal  education  in  order  to  lead  in  prayer.  All 
persons  of  common  education,  especially  if  they  are  in  the  habit 
of  praying,  can  lead  in  prayer,  if  they  have  the  spirit  of  prayer. 
But  there  are  some  persons  who  use  such  absurd  and  illiterate 
expressions,  as  cannot  hut  disgust  every  intelligent  mind.  They 
cannot  help  being  disgusted.  The.  feeling  of  disgust  is  an  in¬ 
voluntary  thing,  and  when  a  disgusting  object  is  before  the  mind, 
the  feeling  is  irresistible.  Piety  will  not  keep  a  person  from 
feeling  it.  The  only  way  is  to  take  away  the  object.  If  such 
persons  mean  to  do  good,  they  had  better  remain  silent.  Some 
of  them  may  feel  grieved  at  not  being  called  to  take  a  part.  But 
it  is  better  that  they  should  he  kindly  told  the  reason  than  to  have 
the  prayer  meeting  regularly  injured,  and  rendered  ridiculous 
by  their  performances. 

18.  A  want  of  union  in  prayer.  When  one  leads  the  others  do 
not  follow,  but  are  thinking  of  something  else.  Their  hearts 
do  not  unite,  do  not  say,  Amen.  It  is  as  bad  as  if  one  should 
make  a  petition  and  another  remonstrate  against  it.  One  asks 
God  to  do  a  thing,  and  the  others  ask  him  not  to  do  it,  or  to  do 
something  else. 

19.  Neglect  of  secret  prayer.  Christians  who  do  not  pray 
in  secret,  cannot  unite  with  power  in  a  prayer  meeting,  and 
cannot  have  the  spirit  of  prayer. 

REMARKS. 

1.  An  illy  conducted  prayer  meeting  often  does  more  hurt 
than  good.  In  many  churches,  the  general  manner  of  conduct¬ 
ing  prayer  meetings  is  such  that  Christians  have  not  the  least 
idea  of  the  design  or  the  power  of  such  meetings.  It  is  such 
as  tends  to  keep  down  rather  than  to  promote  pious  feeling  and 
the  spirit  of  prayer. 

2.  A  prayer  meeting  is  an  index  to  the  state  of  religion  in  a 
church.  If  the  church  neglect  the  prayer  meetings,  or  come 
and  have  not  the  spirit  of  prayer,  you  know  of  course  that  reli¬ 
gion  is  low.  Let  me  go  into  the  prayer  meeting,  and  I  can 
always  see  the  state  of  religion  there. 

3.  Every  minister  ought  to  know  that  if  the  prayer  meet- 


MEETINGS  FOR  PRAYER. 


127 


ngs  are  neglected,  all  his  labors  are  in  vain.  Unless  he  can 
jet  Christians  to  attend  the  prayer  meetings,  all  he  can  do  will 
ot  bring  up  the  true  religion. 

4.  A  great  responsibility  rests  on  him  who  leads  a  prayer 
leeting.  If  the  prayer  meeting  be  not  what  it  ought  to  be, 

it  does  not  elecate  the  state  of  religion,  he  should  go  seriously 
'  )  work  and  see  what  is  the  matter,  and  get  the  spirit  of  prayer, 
nd  prepare  himself  to  make  such  remarks  as  are  calculated  to 
o  good  and  set  things  right.  A  leader  has  no  business  to  lead 
rayer  meetings,  if  he  is  not  prepared,  both  in  head  and  heart, 
:>  do  this.  I  wish  you,  who  lead  the  district  prayer  meetings 
f  this  church,  to  notice  this  point. 

5.  Prayer  meetings  are  the  most  difficult  meetings  to  sustain 
5  they  ought  to  be.  They  are  so  spiritual,  that  unless  the 
;:ader  be  peculiarly  prepared,  both  in  heart  and  mind,  they  will 
ivindle.  It  is  in  vain  for  the  leader  to  complain  that  members 
t  the  church  do  not  attend.  In  nine  cases  out  of  ten,  it  is  the 
fader’s  fault,  that  they  do  not  attend.  If  he  felt  as  he  ought, 
|ey  would  find  the  meetings  so  interesting,  that  they  would 
J  Lend  of  course.  If  he  is  so  cold,  and  dull,  and  without  spiritu- 

ity,  as  to  freeze  every  thing,  no  wonder  people  don’t  come  to 
e  meeting.  Church  officers  often  complain  and  scold  because 
jiople  don’t  come  to  the  prayer  meeting,  when  the  truth  is, 
ey  themselves  are  so  cold  that  they  freeze  every  body  to  death 
at  comes. 

*6.  Prayer  meetings  are  most  important  meetings  for  the 
lurch.  It  is  highly  important  for  Christians  to  sustain  the 
ayer  meetings: — 

|  (1)  To  promote  union. 

i  (2.)  To  increase  brotherly  love. 

(3.)  To  cultivate  Christian  confidence. 

(4.)  To  promote  their  own  growth  in  grace. 

(5.)  To  cherish  and  advance  spirituality. 

7.  Prayer  meetings  should  be  so  numerous  in  the  church, 
d  be  so  arranged,  as  to  exercise  the  gifts  of  every  individual 
ember  of  the  chufrch — male  and  female.  Every  one  should 
,ve  the  opportunity  to  pray,  and  to  express  the  feelings  of  his 
art,  if  he  has  any.  The  sectional  prayer  meetings  of  this 
urch  are  designed  to  do  this.  And  if  they  are  too  large  for 
'is,  let  them  be  divided,  so  as  to  bring  the  entire  mass  into  the 
)rk,  to  exercise  all  gifts,  and  diffuse  union,  confidence,  and 
'otherly  love  through  the  whole. 

8.  It  is  important  that  impenitent  sinners  should  always 
end  prayer  meetings.  If  none  come  of  their  own  accord, 


meetings  for  prayer. 


128 

cro  out  and  invite  them.  Christians  ought  to  take  great  pains 
to  induce  their  impenitent  friends  and  neighbors  to  come  to 
praver  meetings.  They  can  pray  better  for  impenitent  sin¬ 
ners  when  they  have  them  right  before  their  eyes.  1  have 
known  lernale  prayer  meetings  exclude  sinners  from  the 
meeting.  And  the  reason  was,  they  were  so  proud  they  were 
ashamed  to  pray  before  sinners.  What  a  spirit !  Such  pray¬ 
ers  will  do  no  good.  They  insult  God.  You  have  not  done 
enough  by  any  means,  when  you  have  gone  to  the  prayer 
meeting  yourself.  You  can’t  pray,  if  you  have  invited  no 
sinner  to  go.  If  all  the  church  have  neglected  their  duty  so, 
and  have  gone  to  the  prayer  meeting,  and  taken  no  sinners 
along  with  them,  no  subjects  of  prayer — what  have  they  come 

for  1  .  .  ,. 

9.  The  great  object  of  all  the  means  of  grace  is  to  aim  di¬ 
rectly  at  the  conversion  of  sinners.  You  should  pray  that  they 
may  be  converted  there.  Not  pray  that  they  may  be  awakened 
and  convicted,  but  pray  that  they  may  be  converted  on  the  spot. 
No  one  should  either  pray  or  make  any  remarks,  as  if  he  ex¬ 
pected  a  single  sinner  would  go  away  without  giving  his  heart 
to  God.  You  should  all  make  the  impression  on  his  mind, 
that  NOW  he  must  submit.  And  if  you  do  this,  while  you  are 
yet  speaking  God  will  hear.  If  Christians  make  it  manifest 
that  they  have  really  set  their  hearts  on  the  conversion  of  sin¬ 
ners,  and  are  bent  upon  it,  and  pray  as  they  ought,  there  would 
rarely  be  a  prayer  meeting  held  without  souls  being  converted, 
and  sometimes  every  sinner  in  the  room.  That  is  the  very 
time,  if  ever,  that  sinners  should  be  converted  in  answer  to 
those  prayers.  I  do  not  doubt  but  that  you  may  have  sinners 
converted  in  every  sectional  prayer  meeting,  if  you  do  your 
duty.  Take  them  there,  take  your  families,  your  friends,  or 
your  neighbors  there  with  that  design,  give  them  the  proper  in¬ 
struction,  if  they  need  instruction,  and  pray  for  them  as  you 
ought,  and  you  will  save  their  souls.  Rely  upon  it,  if  you  do 
your  duty,  in  a  right  manner,  God  will  not  keep  back  his  bless¬ 
ing,  and  the  work  will  be  done. 


* 


LECTURE  IX. 

MEANS  TO  BE  USED  WITH  SINNERS. 

Text.  Ye  are  my  witnesses,  saith  the  Lord,  and  my  servant  whom  I 
ave  chosen.”— Isaiah  xhn :  10.  Wl“ 

In  the  text  it  is  affirmed  of  the  children  of  God,  that  they  are 
is  vvitnesses.  In  several  preceding  lectures  I  have  been 
welling  on  the  subject  of  Prayer,  or  that  department  of  means 
<r  the  promotion  of  a  revival,  which  is  intended  to  move  God 

1  pour  out  his  Spirit.  I  am  now  to  commence  the  other  de- 
artment : 


MEANS  TO  BE  USED  FOR  THE  CONVICTION  AND  CONVERSION 

OF  SINNERS. 

It  is  true,  in  general,  that  persons  are  affected  by  the  subject  of 
digion,  in  proportion  to  their  conviction  of  its  truth.  Inatten- 
on  to  religion  is  the  great  reason  why  so  little  is  felt  concerning 
.  No  being  can  look  at  the  great  truths  of  religion,  as  truths , 
id  not  feel  deeply  concerning  them.  The  devil  cannot.  He 
els  and  ti  enables.  Angels  in  heaven  feel  in  view  of  these 
ungs.  God  feels.  An  intellectual  conviction  of  truth,  is  always 
icompanied  with  feeling  of  some  kind. 

One  giand  design  of  God  in  leaving  Christians  in  the  world 
ter  their  conversion,  is  that  they  may  be  witnesses  for  God.  It 
that  they  may  call  the  attention  of  the  thoughtless  multitude 
the  subject,  and  make  them  see  the  difference  in  the  character 
id  destiny  of  those  who  believe  and  those  who  reject  the  gos- 
.el.  This  inattention  is  the  grand  difficulty  in  the  way  of  pro- 
oting  religion.  And  what  the  Spirit  of  God  does  is  to  awaken 
»e  attention  of  men  to  the  subject  of  their  sin  and  the  plan  of 
»1  vat  ion.  Miracles  have  sometimes  been  employed  to  arrest 
e  attention  of  sinners.  And  in  this  way,  miracles  may  be- 
»me  instrumental  in  conversion,  although  conversion  is  not 
’elf  a  miracle,  nor  do  miracles  themselves  ever  convert  any 
>dy.  They  may  be  the  means  of  awakening.  Miracles  are 
)t  always  effectual  even  in  that.  And  if  continued  or  made 
>mmon,  they  would  soon  lose  their  power.  What  is  wanted  in 
e  "world  is  something  that  can  be  a  sort  of  omnipresent  miracle, 
ue  not  only  to  arrest  attention  but  to  fix  it,  and  keep  the  mind 
warm  contact  with  the  truth,  till  it  yields. 


\ 


130 


MEANS  TO  BE  USED  WITH  SINNERS. 


Hence  we  see  why  God  has  scattered  his  children  every  where* 
in  families  and  among'  the  nations.  He  never  would  suffer 
them  to  be  all  together  in  one  place,  however  agreeable  it  might 
be  to  their  feelings.  He  wishes  them  scattered.  When  the 
church  at  Jerusalem  herded  together,  neglecting  to  go  forth  as 
Christ  had  commanded,  to  spread  the  gospel  all  over  the  world, 
God  let  loose  a  persecution  upon  them  and  scattered  them  abroad, 
and  then  “  they  went  every  where  preaching  the  gospel.”  In 

examining  the  text,  I  purpose  to  inquire,  «LI 

I.  To  what  particular  points  Christians  are  to  testify  for  God. 

II.  The  manner  in  which  they  are  to  testify. 

1.  To  what  points  are  the  children  of  God  required  to  testify? 

Generally ,  they  are  to  testify  to  the  truth  of  the  Bible.  They 
are  competent  witnesses  to  this,  for  they  have  experience  of  its 
truth.  The  experimental  Christian  has  no  more  need  of  exter¬ 
nal  evidence  to  prove  the  truth  of  the  Bible  to  his  mind,  than 
he  has  to  prove  his  own  existence.  The  whole  plan  of  salva¬ 
tion  is  so  fully  spread  out  and  settled  in  his  conviction,  that  to 
undertake  to  reason  him  out  of  his  belief  in  the  Bible  would  be 
a  thing  as  impracticable  as  to  reason  him  out  of  the  belief  in 
his  own  existence.  Men  have  tried  to  awaken  a  doubt  of  the 
existence  of  the  material  world.  But  they  cannot  succeed.  No 
man  can  doubt  the  existence  of  a  material  world.  To  doubt  it, 
is  against  his  own  consciousness.  You  may  use  arguments  that 
he  cannot  answer,  and  may  puzzle  and  perplex  him,  and  shut 
up  his  mouth  ;  he  may  be  no  logician  or  philosopher,  and  unable 
to  detect  your  fallacies.  But  what  he  knows  he  knows. 

So  it  is  in  religion.  The  Christian  is  conscious  that  the 
Bible  is  true.  The  veriest  child  in  religion  knows  by  his  ex¬ 
perience  the  truth  of  the  Bible.  He  may  hear  objections  from 
infidels,  that  he  never  thought  of,  and  that  he  cannot  answer, 
and  he  may  be  confounded,  but  he  cannot  be  driven  from  his 
ground.  He  will  say,  “  I  cannot  answer  you,  but  I  know  the 
Bible  is  true.” 

As  if  a  man  should  look  in  a  mirror,  and  say,  “  That’s  rny 
face.”  How  do  you  know  it  is  your  face?  “Why,  by  its 
looks.”  So  when  a  Christian  sees  himself  drawn  and  pictured 
forth  in  the  Bible,  he  sees  the  likeness  to  be  so  exact,  that  he 
knows  it  is  true.  But  more  particularly,  Christians  are  to  tes¬ 
tify — 

1.  To  the  immortality  of  the  soul.  This  is  clearly  revealed 
in  the  Bible. 

2.  The  vanity  and  unsatisfying  nature  of  all  earthly  good. 

3.  The  satisfying  nature  and  glorious  sufficiency  of  religion. 


MEANS  TO  BE  USED  WITH  SINNERS. 


131 


4.  The  guilt  and  danger  of  sinners.  On  this  point  they  can 
>eak  from  experience  as  well  as  the  word  of  God.  They  have 
;en  their  own  sins,  and  they  understand  more  of  the  nature  of 
n,  and  the  guilt  and  clanger  of  sinners. 

5.  The  reality  of  hell,  as  a  place  of  eternal  punishment  for 
e  wicked. 

6.  The  love  of  Christ  for  sinners. 

7.  The  necessity  of  a  holy  life,  if  we  think  of  ever  getting  to 
;aven. 

8.  The  necessity  of  self-denial,  and  living  above  the  world. 

9.  The  necessity  of  meekness,  heavenly-mindedness,  humility, 
id  integrity. 

10.  The  necessity  of  an  entire  renovation  of  character  and 
e,  for  all  who  would  enter  heaven.  These  are  the  subjects 
i  which  they  are  to  be  witnesses  for  God.  And  they  are 
>und  to  testify  in  such  a  way  as  to  constrain  men  to  believe 
e  truth. 


II.  How  are  they  to  testify  7 

By  precept  and  example ,  on  every  proper  occasion,  by  their 
is,  but  mainly  by  their  lives.  Christians  have  no  right  to  be 
ent  with  their  lips;  they  should  rebuke,  exhort,  and  entreat 
ith  all  long-suffering  and  doctrine.  But  their  main  influence 
witnesses  is  by  their  example. 

They  are  required  to  be  witnesses  in  this  way,  because  ex- 
rple  teaches  with  so  much  greater  force  than  precept.  This 
universally  known.  Actions  speak  louder  than  words.  But 
lere  both  precept  and  example  are  brought  to  bear,  it  brings 
e  greatest  amount  of  influence  to  bear  upon  the  mind.  As 
the  manner  in  which  they  are  to  testify ;  the  way  in  which 
ey  should  bear  witness  to  the  truth  of  the  points  specified  ;  in 
neral — they  should  live  in  their  daily  walk  and  conversation, 
if  they  believed  the  Bible. 

1.  As  if  they  believed  the  soul  to  be  immortal,  and  as  if  they 
lieved  that  death  was  not  the  termination  of  their  existence, 
t  the  entrance  into  an  unchanging  state.  They  ought  to  live 
as  to  make  this  impression  full  upon  all  around  them.  It  is 
sy  to  see  that  precept  without  example  on  this  point  will  do 
good.  All  the  arguments  in  the  world  will  not  convince 
'inkind  that  you  really  believe  this,  unless  you  live  as  if  you 
lieved  it.  Your  reasoning  may  be  unanswerable,  but  if  you 
not  live  accordingly,  your  practice  will  defeat  your  argu- 
mts.  They  will  say  you  are  an  ingenious  sophist,  or  an 
ute  reasoner,  and  perhaps  admit  that  they  cannot  answer  you  ; 
t  then  they  will  say,  it  is  evident  that  your  reasoning  is  all 


■ 


132 


MEANS  TO  BE  USED  WITH  SINNERS. 


false,  and  that  you  know  it  is  false,  because  your  life  con¬ 
tradicts  your  theory.  Or  that,  if  it  is  true,  you  don  t  believe  it, 
at  any  rate.  And  so  all  the  influence  of  your  testimony  goes 
to  the  other  side. 

2.  The  vanity  and  unsatisfying  nature  of  the  things  of  this 
world.  You  are  to  testify  this  by  your  life.  The  failure  m 
this  is  the  great  stumbling  block  in  the  way  of  mankind. 
Here  the  testimony  of  God’s  children  is  needed  more  than  any. 
where  else.  Men  are  so  struck  with  the  objects  of  sense,  and 
so  constantly  occupied  with  them,  that  they  are  very  apt  to  shut 
out  eternity  from  their  minds.  A  small  object,  that  is  held 
close  to  the  eye,  may  shut  out  the  distant  ocean.  So  the  things 
of  the  world,  that  are  near,  magnify  so  in  their  minds,  that  they 
overlook  every  thing  else.  One  important  design  in  keeping 
Christians  in  the  world  is  to  teach  people  on  this  point,  pracii- 
cally ,  not  to  labor  for  the  meat  that  perisheth.  But  suppose  pro¬ 
fessors  of  religion  teach  the  vanity  of  earthly  things  by  precept, 
and  contradict  it  in  practice.  Suppose  the  women  are  just  as 
fond  of  dress,  and  just  as  particular  in  observing  all  the  fash¬ 
ions,  and  the  men  as  eager  to  have  fine  houses  and  equi¬ 
page,  as  the  people  of  the  world.  Who  does  not.  see  that  it 
would  be  quite  ridiculous  for  them  to  testify  with  their  lips,  that 
this  world  is  all  vanity,  and  its  joys  unsatisfying  and  empty. 
People  feel  this  absurdity,  and  it  is  this  that  shuts  up  the  lips  of 
Christians.  They  are  ashamed  to  speak  to  their  neighbors, 
while  they  cumber  themselves  with  these  gewgaws,  because 
their  daily  conduct  testifies  to  every  body  the  very  reverse. 
How  it  would  look  for  some  of  the  church  members  in  this  city, 
male  or  female,  to  go  about  among  the  common  people,  and 
talk  to  them  about  the  vanity  of  the  world ! — Who  would  believe 

what  they  say  ?  4  ' 

3.  The  satisfying  nature  of  religion.  Christians  are  hound 
to  show,  by  their  conduct,  that  they  are  actually  satisfied  with 
the  enjoyments  of  religion,  without  the  pomps  and  vanities  of 
the  world 5  that  the  joys  of  religion  and  communion  with  God 
keep  them  above  the  world.  They  are  to  . manifest  that  this 
world  is  not  their  home.  Their  profession  is,  that  heaven  is  a 
reality,  and  that  they  expect  to  dwell  there  for  ever.  But  sup¬ 
pose  they  contradict  this  by  their  conduct,  and  live  in  such  a  wav 
as  to  prove  that  they  cannot  be  happy  unless  they  have  a  full 
share  of  the  fashion  and  show  of  the  world,  and  that  as  for  going 
to  heaven,  they  had  much  rather  remain  on  earth,  than  to  die 
and  go  there!  What  do  the  world  think,  when  they  see  a  pro¬ 
fessor  of  religion  just  as  much  afraid  to  die  as  an  infidel. 


MEANS  OT  BE  USED  WITH  SINNERS. 


.33 


feuch  Christians  perjure  themselves — they  swear  to  a  lie,  for 
they  testily  that  there  is  nothing  in  religion  for  which  a  person 
can  afford  to  live  above  the  world.  1 

4.  The  guilt  and  danger  of  sinners.  Christians  are  bound 
to  warn  sinners  of  their  awful  condition,  and  exhort  them  to  flee 
fiom  the  w  lath  to  come,  and  lay  hold  on  everlasting  life.  But 
!  who  does  not  know  that  the  manner  of  doing  this  is  every  thine? 

|  Sinners  aie  often  stiuck  under  conviction  by  the  very  manner  of 
tjdoing  a  thing.  T.  here  was  a  man  once  very  much  opposed  to  a 
.certain  preacher.  On  being  asked  to  specify  some  reason,  he  re¬ 
plied,  “  I  can’t  bear  to  hear  him,  for  he  says  the  word  HELL  in 
such  a  way  that  it  rings  in  my  ears  a  long  time  afterwards” 
;'He  was  displeased  with  the  very  thing  that  constituted  the  power 
jPf  sPeakmg  that  word.  The  manner  may  be  such  as  to  convey 
If n  idea  directly  opposite  to  the  meaning  of  the  words.  A  man 
may  tell  you  that  your  house  is  on  fire  in  such  a  way  as  to  make 
directly  the  opposite  impression,  and  you  will  take  for  granted 
I  .at  it  is  not  your  house  that  is  on  fire.  The  watchman  might 
sing  out  fire,  fire,  in  such  a  way  that  every  body  would  think 
,ie  was  either  asleep  or  drunk.  A  certain  manner  is  so  usually 
connected  with  the  announcement  of  certain  things,  that  they 
cannot  be  expressed  without  that  manner.  The  words  them- 
jelves  never  alone  convey  the  meaning,  because  the  idea  can 
mly  be  fully  expressed  by  a  particular  manner  of  speakino-. 
jro  to  a  sinner,  and  talk  with  him  about  his  guilt  and  danger; 
md  if  in  your  manner  you  make  an  impression  that  does  not 
correspond,  you  in  effect  bear  testimony  the  other  way,  and  tell 
lim  he  is  in  no  danger  of  hell.  If  the  sinner  believes  at  all  that 
ie  is  in  danger  of  hell,  it  is  wholly  on  other  grounds  than  your 
aying  so.  If  you  live  in  such  a  way  as  to  show  that  you 
io  not  feel  compassion  for  sinners  around  you ;  if  you  show  no 
Jenderness,  by  your  eyes,  your  features,  your  voice  ;  if  your  man- 
tier  is  not  solemn  and  earnest,  how  can  they  believe  you  are 

Woman,  suppose  you  tell  your  unconverted  husband,  in  an 
asy,  laughing  way,  “  My  dear,  I  believe  you  are  going  to 
ell;”  will  he  believe  you  ?  If  your  life  is  gay  and  trifling 
ou  show  that  either  you  do  not  believe  there  is  a  hell,  or  that 
ou  wish  to  have  him  go  there,  and  are  trying  to  keep  off  every 
enous  impression  from  his  mind.  Have  you  children  that  are 
nconverted?  Suppose  you  never  say  any  thing  to  them  about 
I  eligion,  or  when  you  do  talk  to  them  it  is  in  such  a  cold,  hard, 

_ ^  n  mi  ^  i  ,  ftclin^  j  do  you  suppose  they 

ehe/e  you  .  They  don  t  see  the  same  coldness  in  you  in  re* 

12  * 

||  |  ' 


134  MEANS  TO  BE  USED  WITH  SINNERS. 

gard  to  other  things.  They  are  in  the  habit  of  seeing  all  the 
mother  in  your  eye,  and  in  the  tones  of  your  voice,  your  empha¬ 
sis,  and  the  like,  and  feeling  the  warmth  of  a  mother’s  heart  as 
it  flows  out  from  your  lips  on  all  that  concerns  them.  If,  then, 
when  you  talk  to  them  on  the  subject  of  religion,  you  are  cold 
and  trifling,  can  they  suppose  you  believe  it  ?  If  your  deport¬ 
ment  holds  up  before  your  child  this  careless,  heartless,  prayer¬ 
less  spirit,  and  then  you  talk  to  him  about  the  importance  of 
religion,  the  child  will  go  away  and  laugh,  to  think  you  should 
try  to  persuade  him  there  is  a  hell. 

5.  The  love  of  Christ.  You  are  to  bear  witness  to  the  reali¬ 
ty  of  the  love  of  Christ,  by  the  regard  you  show  for  his  pre¬ 
cepts,  his  honor,  his  kingdom.  You  should  act  as  if  you 
believed  that  he  died  for  the  sins  of  the  whole  world,  and  as  if 
you  blamed  sinners  for  rejecting  his  great  salvation.  This  is 
the  only  legitimate  way  in  which  you  can  impress  sinners  with 
the  love  of  Christ.  Christians,  instead  of  this,  often  live  so  as 
to  make  the  impression  on  sinners  that  Christ  is  so  compassion¬ 
ate  that  they  have  very  little  to  fear  from  him.  I  have  been 
amazed  to  see  how  a  certain  class  of  professors  want  ministers 
to  be  always  preaching  about  the  love  of  Christ.  If  a  minister 
preaches  up  duty,  and  urges  Christians  to  be  holy,  and  to  labor 
for  Christ,  they  call  it  all  legal  preaching.  They  say  they  want 
to  hear  the  gospel.  Well,  suppose  you  present  the  love  of 
Christ.  How  will  they  bear  testimony  in  their  lives  ?  How 
will  they  show  that  they  believe  it?  Why,  by  conformity  to 
the  world  they  will  testify,  point  blank,  that  they  don’t  believe 
a  word  of  it,  and  that  they  care  nothing  at  all  for  the  love  of 
Christ,  only  to  have  it  for  a  cloak,  that  they  can  talk  about  it, 
and  so  cover  up  their  sins.  They  have  no  sympathy  with  his 
compassion,  and  no  belief  in  it  as  a  reality,  and  no  concern  for 
the  feelings  of  Christ,  which  fill  his  mind  when  he  sees  the 
condition  of  sinners. 

6.  The  necessity  of  holiness  in  order  to  enter  heaven.  It 
will  not  do  to  depend  on  talking  about  this.  They  must  live 
holy,  and  thus  testify  that  men  need  not  expect  to  be  saved, 
unless  they  are  holy.  The  idea  has  so  long  prevailed,  that 
we  cannot  be  'perfect  here ,  that  many  professors  do  not  so  much 
as  seriously  aim  at  a  sinless  life.  They  cannot  honestly  say, 
that  they  ever  so  much  as  really  meant  to  live  without  sin. 
They  drift  along  before  the  tide,  in  a  loose,  sinful,  unhappy  and 
abominable  manner,  at  which,  doubtless,  the  devil  laughs,  be¬ 
cause  it  is,  of  all  others,  the  surest  way  to  hell. 

,  7.  The  necessity  of  self-denial,  humility,  and  heaven] y-mind- 


MEANS  TO  BE  USED  WITH  SINNERS. 


135 


dness.  Christians  ought  to  show  by  their  own  example  what 
;ae  religion  is,  which  is  expected  of  men.  That  is  the  most 
owerful  preaching,  after  all,  and  the  most  likely  to  have  influ- 
nce  on  the  impenitent,  by  showing  them  the  great  difference 
etAveen  them  and  Christians.  Many  people'  are  trying  to 
sake  men  Christians  by  a  different  course,  by  copying  as  near 
3  possible  their  present  manner  of  life,  and  conforming  to  them 
3  much  as  will  possibly  do.  They  seem  to  think  they  can 
fake  men  fall  in  Avith  religion  best  by  bringing  religion  down 
their  standard.  As  if  the  nearer  you  bring  religion  to  the 
orld,  the  more  likely  the  world  \Arould  be  to  embrace  it.  Noav 
jjl  thhs  is  as  wide  as  the  poles  from  the  true  philosophy  about 
!  a  king  Christians.  But  it  is  always  the  policy  of  carnal  pro- 
issors.  And  they  think  they  are  displaying  wonderful  saga- 
ty  and  prudence ,  by  taking  so  much  pains  not  to  scare  people 
}  mighty  strictness  and  holiness  of  the  gospel.  They 
g ue  that  if  you  exhibit  religion  to  mankind  as  requiring  such 
great  change  in  their  manner  of  life,  such  innovations  upon 
eir  habits,  such  a  separation  from  their  old  associates,  why, 
»u  Avill  drive  them  all  aAvay.  This  seems  plausible  at  first 
ght.  But  it  is  not  true.  Let  professors  live  in  this  lax  and 
sy  Avay,  and  sinners  say,  “  Why,  I  don’t  see  but  I  am  about 
ght,  or  at  least  so  near  right,  that  it  is  impossible  God  should 
nd  me  to  hell  for  the  difference  between  me  and  these  profess- 
s.  It  is  true,  they  do  a  little  more  than  I  do,  they  go  to  the 
mmunion  table,  and  pray  in  their  families,  and  a  feAV  such 
:e  little  things,  but  they  can’t  make  any  such  great  difference 
heaven  and  hell.”  No,  the  true  Avay  is,  to  exhibit  religion 
id  the  Avorld  in  strong  contrast,  or  you  never  can  make  sin- 
irs  feel  the  necessity  of  a  change.  Until  the  necessity  of  this 
ndamental  change  is  embodied  and  held  forth  in  a  strong 
rht  by  example,  how  can  you  make  men  believe  they  are 
ing  to  be  sent  to  hell  if  they  are  not  AAffolly  transformed  in 
part  and  life  ? 

"This  is  not  only  true  in  philosophy,  but  it  has  been  proved 
5  the  history  of  the  A\rorld.  Look  at  the  missions  of  the 
■suits  in  Japan,  by  Francis  Xavier  and  his  associates.  How 
*y  lived,  what  a  contrast  they  showed  betAveen  their  religion 
1  the  heathen,  and  Avhat  results  followed  !  Noav  I  Avas  read- 
g  a  letter  from  one  of  our  missionaries,  in  the  East,  Avho 
■ites,  I  belie\re,  to  this  effect,  that  a  missionary  must  be  able 
£rank  Avith  the  English  nobility,  and  so  recommend  his  reli- 
>n  to  the  respect  of  the  natives.  He  must  get  aAAray  up  above 
'in,  so  as  to  sIioav  a  superiority,  and  thus  impress  them  Avith 


136 


MEANS  TO  EE  USED  WITH  SINNERS. 


respect!  Is  this  philosophy  ?  Is  this  the  way  to  convert  the 
world  ?  You  can  no  more  convert  the  world  in  this  way,  than 
by  blowing  a  ram’s  horn.  It  has  no  tendency  that  way.  What 
did  the  Jesuits  do  ?  They  went  about  among  the  people  in  the 
daily  practice  of  self-denial  before  their  eyes,  teaching,  and 
preaching,  and  praying,  and  laboring,  unwearied  and  unawed, 
mingling  with  every  caste  and  grade,  bringing  down  their  instruc¬ 
tions  to  the  capacity  of  every  individual.  And  in  that  way  the  mis¬ 
sion  carried  idolatry  before  it  like  a  wave  of  the  sea,  and  all  at  once 
their  religion  spread  over  the  vast  empire  of  Japan.  And  if 
they  had  not  meddled  with  politics  and  brought  themselves  in 
needless  collision  with  the  government,  no  doubt  they  would 
have  held  their  ground  till  this  day.  I  am  not  saying  any 
thing  in  regard  to  the  religion  they  taught,  for  I  am  not  sure 
how  much  truth  they  preached  with  it.  I  speak  only  of  their 
following  the  true  policy  of  missions,  by  showing  by  their 
lives,  the  religion  they  taught  in  wide  contrast  with  a  worldly 
spirit,  and  the  fooleries  of  idolatry.  This  one  feature  of  their 
policy  so  commended  itself  to  the  consciences  of  the  people,  that 
it  was  irresistible.  If  Christians  contradict  this  one  point,  and 
attempt  to  accommodate  their  religion  to  the  worldliness  of 
men,  they  render  the  salvation  of  the  world  impossible.  How 
can  you  make  people  believe  that  self-denial  and  separation 
from  the  world  are  necessary,  unless  you  practise  them  ? 

8.  Meekness,  humility,  and  heavenly-mindedness.  The  peo¬ 
ple  of  God  should  always  show  a  temper  like  the  Son  of  God, 
who  when  he  was  reviled,  reviled  not  again.  If  a  professor  of 
religion  is  irritable,  and  ready  to  resent  an  injury,  and  fly  in  a 
passion,  and  take  the  same  measures  as  the  world  do  to  get  re¬ 
dress,  by  going  to  law  and  the  like,  how  is  he  to  make  people 
believe  there  is  any  reality  in  a  change  of  heart  ?  They  cannot 
recommend  religion,  while  they  have  such  a  spirit.  If  you  are 
in  the  habit  of  resenting  injurious  conduct;  if  you  do  not  bear 
it  meekly,  and  put  the  best  construction  that  can  be  on  it,  you 
contradict  the  gospel.  Some  people  always  show  a  had  spirit, 
ever  ready  to  put  the  worst  construction  on  what  is  done,  and 
take  fire  at  any  little,  thing.  This  shows  a  great  want  of  that 
charity,  which  “  hopeth  all  things,  believeth  all  things,  endureth 
all  things.”  But  if  a  man  always  shows  meekness,  under  inju¬ 
ries,  it  will  confound  gainsaying.  Nothing  makes  so  solemn 
an  impression  on  sinners,  and  bears  down  with  such  a  tremen¬ 
dous  weight  on  their  consciences,  as  to  see  a  Christian,  Christ- 
like,  bearing  affronts  and  injuries  with  the  meekness  of  a  lamb, 
It  cuts  like  a  two-edged  sword. 


MEANS  TO  BE  USED  WITH  SINNERS. 


137 


I  will  mention  a  case  to  show  this.  A  young  man  abused  a 
linister  to  his  face,  and  reviled  him  in  an  unprecedented  mail¬ 
er.  The  minister  possessed  his  soul  in  patience,  and  spoke 
lildly  in  reply,  telling  him  the  truth  pointedly,  hut  yet  in  a  very 
ind  manner.  This  only  made  him  the  more  angry,  and  at 
■ngth  he  went  away  in  a  rage,  declaring  that  he  was  not  going 
)  stay  and  bear  this  vituperation.  As  if  it  was  the  minister,  in- 
ead  of  himself,  that  had  been  scolding.  The  sinner  went  away, 
it  with  the  arrows  of  the  Almighty  in  his  heart,  and  in  less 
Lan  half  an  hour  he  followed  the  minister  to  his  lodgings  in 
;  itolerable  agony,  wept,  and  begged  forgiveness,  and  broke  down 
fore  God,  and  yielded  up  his  heart  to  Christ.  This  calm  and 
did  manner  was  more  overwhelming  to  him  than  a  thousand 
fguments.  Now  if  that  minister  had  been  thrown  off  his  guard, 
pd  answered  harshly,  no  doubt  he  would  have  ruined  the  soul 
that  young  man.  How  many  of  you  have  defeated  every 
iture  effort  you  may  make  with  your  impenitent  friends  or 
jsighbors,  in  some  such  way  as  this.  On  some  occasion  you 
,ive  showed  yourself  so  irascible,  that  you  have  sealed  up  your 
wn  lips,  and  laid  a  stumbling  block  over  which  that  sinner  will 
umble  into  hell.  If  you  have  done  it  in  any  instance,  don’t 
eep  till  you  have  done  all  you  can  to  retrieve  the  mischief;  till 
)u  have  confessed  the  sin  and  done  every  thing  to  counteract  it 
>  far  as  possible. 

9.  The  necessity  of  entire  honesty  in  a  Christian.  O  what  a 
1  dd  opens  here  for  remark  !  But  I  cannot  go  over  it  fully  now. 

extends  to  all  the  departments  of  life.  Christians  need  to 
low  the  strictest  regard  to  integrity  in  every  department  of  bu- 
ness,  and  in  all  their  intercourse  with  their  fellow-men.  If 
very  Christian  would  pay  a  scrupulous  regard  to  honesty,  and 
i  ways  be  conscientious  to  do  exactly  right,  it  would  make  a 
owerful  impression  on  the  minds  of  people,  of  the  reality  of 
ligious  principle. 

A  lady  was  once  buying  some  eggs  in  a  store,  and  the  clerk 

1|iade  a  miscount  and  gave  her  one  more  than  the  number.  She 
w  it  at  the  time,  but  said  nothing,  and  after  she  got  home  it 
Dubled  her.  She  felt  that  she  had  acted  wrong,  and  she  went 
.ck  to  the  young  man  and  confessed  it  and  paid  the  difference, 
he  impression  of  her  conscientious  integrity  went  to  his  heart 
xe  a  sword.  It  was  a  great  sin  in  her  in  concealing  the  mis- 
unt,  because  the  temptation  was  so  small ;  for  if  she  would 
j  eat  him  out  of  an  egg,  it  showed  that  she  would  cheat  him  out 
his  whole  store,  if  she  could  do  it  and  not  be  found  out.  But 
:r  prompt  and  humble  confession  showed  an  honest  conscience. 

12* 


138 


MEANS  TO  BE  USED  WITH  SINNERS./ 


I  am  happy  to  say,  there  are  some  men  who  deal  on  this 
principle  of  integrity.  And  the  wicked  hate  them  for  it.  They 
rail  against  them,  and  vociferate  in  bar-rooms,  that  they 
never  will  buy  goods  of  such  and  such  individuals,  that  such  a 
hypocrite  shall  never  touch  a  dollar  of  their  money,  and  all 
that,  and  then  they  will  go  right  away  and  buy  of  them,  because 
they  know  they  shall  be  honestly  dealt  with.  This  is  a  testi¬ 
mony  to  the  truth  of  religion,  that  is  heard  from  Georgia  to 
Maine.  Suppose  all  Christians  did  so.  What  would  be  the 
consequence  %  Christians  would  run  away  with  the  business  of 
the  city.  The  Christians  would  soon  do  the  business  of  the 
world.  The  great  argument  which  some  Christians  urge,  that 
if  they  do  not  do  business  upon  the  common  principle,  of  stating 
one  price  and  taking  another,  they  cannot  compete  with  men  of 
the  world,  is  all  false — false  in  philosophy  and  false  in  history. 
Only  make  it  your  invariable  rule  to  do  right,  and  do  business 
upon  principle,  and  you  control  the  market.  The  ungodly  will 
be  obliged  to  conform  to  your  standard.  It  is  perfectly  in  the 
power  of  the  church  to  regulate  the  commerce  of  the  world,  if 
they  will  only  themselves  maintain  perfect  integrity. 

And  it  Christians  will  do  the  same  in  'politics ,  they  will  sway 
the  destinies  of  nations,  without  involving  themselves  at  all  in 
the  base  and  corrupting  strife  of  parties.  Only  let  Christians 
generally  determine  to  vote  for  no  man  for  any  office,  that  is 
not  an  honest  man  and  a  man  of  pure  morals,  and  let  it  be  known 
that  Christians  are  united  in  this,  whatever  may  be.  their  differ¬ 
ence  in  political  sentiments,  and  no  man  would  be  put  up  who  is 
not  such  a  character.  In  three  years  it  would  be  talked  about 
in  taverns  and  published  in  newspapers,  when  any  man  is  set 
up  as  a  candidate  for  office,  “  What  a  good  man  he  is,  how 
moral,  how  pious,”  and  the  like.  And  any  political  party 
would  no  more  set  up  a  known  Sabbath  breaker,  or  a  gambler, 
or  a  profane  swearer,  or  a  whoremonger,  or  a  rum-seller,  as 
their  candidate  for  office,  than  they  would  set  up  the  devil  him¬ 
self  foi  president.  The  carnal  policy  of  many  professors,  who 
undertake  to  correct  politics  by  such  means  as  wicked  men  em¬ 
ploy,  and  who  are  determined  to  vote  with  a  party,  let  the  can¬ 
didate  be  ever  so  profligate,  is  all  wrong,  wrong  in  principle, 
contrary  to  philosophy  and  common  sense,  and  ruinous  to  the 
best  interests  of  mankind.  The  dishonesty  of  the  church  is 
cursing  the  world.  I  am  not  going  to  preach  a  political  ser¬ 
mon,  I  assure  you.  But  I  want  to  show  you,  that  if  you  mean 
to  impress  men  favorably  to  your  religion  by  your  lives,  you 
j  y  o  est,  in  business,  politics,  and  every 


MEANS  TO  BE  USED  WITH  SINNERS. 


139 


ling  you  do.  What  do  you  suppose  those  ungodly  politicians, 
ho  know  themselves  to  be  playing  a  dishonest  game  in  carry* 
g  an  election,  think  of  your  religion  when  they  see  you  uni- 
'  ng  with  them  ?  They  know  you  are  a  hypocrite ! 

REMARKS. 

1.  It  is  unreasonable  for  professors  of  religion  to  wonder  at 
me  thoughtlessness  of  sinners. — Every  thing  considered,  the 
‘irelessness  of  sinners  is  not  wonderful.  We  are  affected  by 
stimony,  and  only  by  that  testimony  which  is  received  to  our 
inds.  Sinners  are  so  taken  up  with  business,  pleasure,  and 
>e  things  of  the  world,  that  they  will  not  examine  the  Bible  to 
"id  out  what  religion  is.  Their  feelings  are  excited  only  on 

;  orldly  subjects,  because  these  only  are  brought  into  warm  con- 
jjct  with  their  minds. — The  things  of  the  world  make  therefore 
J|  strong  impression.  But  there  is  so  little  to  make  an  impres- 
(  on  on  their  minds  in  respect  to  eternity,  and  to  bring  religion 
ome  to  them,  that  they  do  not  feel  on  the  subject.  If  they  ex- 
nined  the  subject  they  would  feel.  But  they  don’t  examine  it, 
>r  think  upon  it,  nor  care  for  it.  And  they  never  will,  unless 
od’s  witnesses  rise  up  and  testify.  But  inasmuch  as  the  great 
■’dy  of  Christians  in  fact  live  so  as  to  testify  on  the  other  side 
'  their  conduct,  how  can  we  expect  that  sinners  will  feel  right 
k  the  subject?  Nearly  all  the  testimony  and  all  the  influence 
at  comes  to  their  minds  tends  to  make  them  feel  the  other  way. 
-od  has  left  his  cause  here  before  the  human  race,  and  left  his 
ktnesses  to  testify  in  his  behalf,  and  behold,  they  all  turn  round 
1  d  testify  the  other  way !  Is  it  any  wonder  that  sinners  are 
Ireless  ? 

2.  We  see  why  it  is  that  preaching  does  so  little  good ;  and 
Hv  it  is  that  so  many  sinners  get  gospel-hardened.  Sinners 
lit  live  under  the  gospel  are  often  supposed  to  be  gospel-hard- 
!ed;  but  only  let  the  church  wake  up,  and  act  consistently, 
d  they  will  feel.  If  the  church  were  to  live  only  one  week  as 
khey  believed  the  Bible,  sinners  would  melt  down  before  them. 

ppose  I  were  a  lawyer,  and  should  go  into  court  and  spread 
t  my  client’s  case,  the  issue  is  joined,  and  I  make  my  state- 
pits,  and  tell  what  I  expect  to  prove,  and  then  call  in  my 
tnesses.  The  first  witness  takes  his  oath,  and  then  rises  up 
d  contradicts  me  to  my  face.  What  good  will  all  my  plead* 
*g  do?  I  might  address  the  jury  a  month,  and  be  as  eloquent 
1  Cicero,  but  so  long  as  my  witnesses  contradicted  me,  all  my 
hading  would  do  no  good.  Just  so  it  is  with  a  minister  who 
preaching  in  the  midst  of  a  cold,  stupid,  and  God-dishonoring 


/ 


140  MEANS  TO  EE  USED  WITH  SINNERS 

church.  In  vain  does  he  hold  up  to  view  the  great  truths  of  re¬ 
ligion,  when  every  member  of  the  church  is  ready  to  swear  he  , 
lies.  Why,  in  such  a  church,  their  very  manner  of  going  out 
of  the  aisles  contradicts  the  sermon.  They  press  out  as  cheerful 
and  as  easy,  bowing  to  one  and  another,  and  whispering  together, 
as  if  nothing  was  the  matter.  Let  the  minister  warn  every  man 
daily  with  tears,  it  will  produce  no  effect.  If  the  devil  should 
come  in  and  see  the  state  of  things,  he  would  think  he  could  no„ 

better  the  business  for  his  interest.  . 

Yet  there  are  ministers  who  will  go  on  in  this  way  tor  years, 
preaching  over  the  heads  of  such  a  people,  that  by  their  lives 
contradict  every  word  they  say,  and  they  think  it  their  duty  to 
do  so.  Duty  !  To  preach  to  a  church  that  are  undoing  all  his 
work,  and  contradicting  all  his  testimony,  and  that  will  not  altei ! 
No.  Let  him  shake  off  the  dust  from  his  feet  for  a  testimony, 
and  go  to  the  heathen,  or  to  the. new  settlements.  The  man  is 
wasting  his  energies,  and  wearing  out  his  life,  and  just  rocking 
the  cradle  for  a  sleepy  church,  all  testifying  to  sinners,  there  is 
no  danger.  Their  wholelives  area  practical  testimony  that  the 
Bible  is  not  true.  Shall  ministers  continue  to  wear  themselves 
out  so?  Probably  not  less  than  ninety-nine  hundredths  of  the 
preaching  in  this  country  is  lost,  because  it  is  contradicted  by 
the  church.  Not  one  truth  in  a  hundred  that  is  preached  takes 
effect,  because  the  lives  of  professors  testify  that  it  is  not  so. 

3.  It  is  evident  that  the  standard  of  Christian  living  must  be 
raised,  or  the  world  will  never  be  converted.  If  we  had  as  many 
church  members  now,  as  there  are  families,  and  scattered  all 
over  the  world,  and  a  minister  to  every  five  hundred  souls,  and 
every  child  in  a  Sabbath  school,  and  every  young  peison  m  a 
Bible  class ;  you  would  have  all  the  machinery  you  want,  butil 
the  church  contradict  the  truth  by  their  lives,  it  never  would  pro¬ 
duce  a  revival.  .. 

They  never  will  have  a  revival  in  any  place,  while  the  whole 
church  in  effect  testify  against  the  minister.  Often  it  is  the  case 
that  where  there  is  the  most  preaching,  there  is  the  least  religion, 
because  the  church  contradict  the  preaching.  I  never  knew 
means  fail  of  a  revival,  where  Christians  live  consistent 
One  of  the  first  things  is  to  raise  the  standard  of  religion,  so  as 
to  embody  and  hang  out  in  the  sight  of  all  men,  the  truth  of  the 
gospel.  Unless  ministers  can  get  the  church  to  wake  up  and 
act  as  if  religion  was  true,  and  back  their  testimony  by  their  lives, 
in  vain  will  they  attempt  to  promote  a  revival. 

Many  churches  are  depending  on  their  minister  to  do  every 
thing.  When  he  preaches,  they  will  say,  “  What  a  great  sermon 


MEANS  TO  BE  USED  WITH  SINNERS, 


141 


:  hat  was.  He’s  an  excellent  minister.  Such  preaching  must 
lo  good.  We  shall  have  a  revival  soon,  I  do  not  doubt.”  And 
.11  the  while,  they  are  contradicting  the  preaching  by  their 
ives.  I  tell  you,  if  they  are  depending  on  preaching  alone  to 
i  arry  on  the  work,  they  must  fail.  If  Jesus  Christ  were  to  come 
nd  preach,  and  the  church  contradict  it,  he  would  fail.  It  has 
!>een  tried  once.  Let  an  apostle  rise  from  the  dead,  or  an  angel 
;<ome  down  from  heaven  and  preach,  without  the  church  to  wit- 
ess  for  God,  and  it  would  have  no  effect.  The  novelty  might 
roduce  a  certain  kind  of  effect  for  a  time,  but  as  soon  as  the 
:  ovelty  was  gone,  the  preaching  would  have  no  saving  effect, 
Hiile  contradicted  by  the  witnesses. 

•  4.  Ei^ery  Christian  makes  an  impression  by  his  conduct,  and 
fitnesses  either  for  one  side  or  the  other.  His  looks,  dress, 
■hole  demeanor,  make  a  constant  impression  on  one  side  or 
le  other.  He  cannot  help  testifying  for  or  against  religion. 
Ie  is  either  gathering  with  Christ,  or  scattering  abroad.  Every 
,ep  you  take,  you  tread  on  cords  that  will  vibrate  to  all  eternity. 
Ivery  time  you  move,  you  touch  keys  whose  sound  will  re-echo 
ver  all  the  hills  and  dales  of  heaven,  and  through  all  the  dark 
iverns  and  vaults  of  hell.  Every  movement  of  your  lives,  you 
re  exerting  a  tremendous  influence,  that  will  tell  on  the  immor- 
j  d  interests  of  souls  all  around  you.  Are  you  asleep,  while  all 
our  conduct  is  exerting  such  an  influence? 

Are  you  going  to  walk  in  the  street?  Take  care  how  you 
ress.  What  is  that  on  your  head?  What  does  that  gaudy  rib- 
pn,  and  those  ornaments  upon  your  dress,  say  to  every  one  that 
leets  you  ?  It  makes  the  impression  that  you  wish  to  be  thought 
iretty.  Take  care!  You  might  just  as  well  write  on  your 
■othes,  “  NO  TRUTH  IN  RELIGION”  It  says,  “  GIVE 
jIE  DRESS,  GIVE  ME  FASHION,  GIVE  ME  FLAT¬ 
TERY,  AND  I  AM  HAPPY.”  The  world  understand  this 
stimony  as  you  walk  the  streets.  You  are  “  living  epistles, 
mown  and  read  of  all  men.”  If  you  show  pride,  levity,  bad 
|  mper,  and  the  like,  it  is  like  tearing  open  the  wounds  of  the 
avior.  How  Christ  might  weep  to  see  professors  of  religion 
ning  about  hanging  up  his  cause ,to  contempt  at  the  corners  of 
reets.  Only  “let  the  women  adorn  themselves  in  modest  appa- 
1-1,  with  shamefaced  ness  and  sobriety,  not  with  broidered  hair, 
gold,  or  pearls,  or  costly  array,  but  (which  becorneth  women 
t’ofessing  godliness)  with  good  works;”  only  let  them  act  con¬ 
stantly,  and  their  conduct  will  tell  on  the  world,  heaven  will 
joice  and  hell  groan  at  their  influence.  But  O,  let  them  dis- 
ay  vanity,  try  to  be  pretty,  bow  down  to  the  goddess  of  fashion, 


142  MEANS  TO  BE  USED  WITH  SINNERS. 

fill  their  ears  with  ornaments,  and  their  fingers  with  rings.  Let 
them  put  feathers  in  their  hats,  and  clasps  upon  their  arms,  lace 
themselves  up  till  they  can  hardly  breathe.  Let  them  put  on 
their  “  round  tires  and  walk  mincing  as  they  go,”  and  their  in¬ 
fluence  is  reversed.  Heaven  puts  on  the  robes  of  mourning,  and 
hell  may  hold  a  jubilee. 

5.  It  is  easy  to  see  why  revivals  do  not  prevail  in  a  great 
city.  How  can  they?  Just  look  at  God’s  witnesses,  and  see 
what  they  are  testifying  to.  They  seem  to  be  agreed  together 
to  tempt  the  Spirit  of  the  Lord,  and  lie  to  the  Holy  Ghost. — 
They  make  their  vows  to  God,  to  consecrate  themselves  wholly 
to  him,  and  then  go  bowing  down  at  the  shrine  of  fashion,  and 
then  wonder  there  are  no  revivals.  It  would  be  more  than 
a  miracle  to  have  a  revival  under  such  circumstances.  How 
can  a  revival  prevail  in  this  church?  Do  you  suppose  I  have 
such  a  vain  imagination  of  my  own  ability,  as  to  think  I  can 
promote  a  revival  by  preaching  over  your  heads,  while  you  live 
on  as  you  do  ?  Do  you  not  know  that  so  far  as  your  influence 
goes,  most  of  you  are  right  in  the  way  of  a  revival?  Your 
spirit  and  deportment  produce  an  influence  on  the  world  against 
religion.  How  shall  the  world  believe  religion,  when  the  wit¬ 
nesses  are  not  agreed  among  themselves  ?  You  contradict  your¬ 
selves,  you  contradict  one  another,  and  you  contradict  your 
minister,  and  the  sum  of  the  whole  testimony  is,  there  is  no  need 
of  being  pious. 

Do  you  believe  the  things  I  have  been  preaching  are  true,  or 
are  they  the  ravings  of  a  disturbed  mind  ?  If  they  are  true,  do 
you  recognise  the  fact  that  they  have  reference  to  you?  You 
say,  perhaps,  “  I  wish  some  of  the  rich  churches  could  hear  it !” 
Why,  I  am  not  preaching  to  them,  I  am  preaching  to  you.  My 
responsibility  is  to  you,  and  my  fruits  must  come  from  you. 
Now  are  you  contradicting  it  ?  What  is  the  testimony  on  the 
leaf  of  the  record  that  is  now  sealed  for  the  judgment  concerning 
this  day  ?  Have  you  manifested  a  sympathy  with  the  Son  of 
God,  Avhen  his  heart  is  bleeding  in  view  of  the  desolations  of 
Zion?  Have  your  children,  clerks,  servants,  seen  it  to  be  so? 
Have  they  seen  a  solemnity  on  your  countenance,  and  tears  in 
your  eyes,  in  view  of  perishing  souls? 

Finally. — I  must  close  by  remarking,  that  God  and  all 
moral  beings  have  great  reason  to  complain  of  this  false  testi¬ 
mony.  There  is  ground  to  complain  that  God’s  witnesses  turn 
and  testify  point-blank  against  him.  They  declare  by  their 
conduct  that  there  is  no  truth  in  the  gospel.  Heaven  might 
weep  and  hell  rejoice  to  see  this.  O  how  guilty!  Here  you 


MEANS  TO  BE  USED  WITH  SINNERS. 


143 


ire,  going  to  the  judgment,  red  ali  over  with  blood.  Sinners  are 
o  meet  you  there,  those  who  have  seen  how  you  live,  many  of 
hem  already  dead,  and  many  others  you  will  never  see  again. 
Vhat  an  influence  you  have  exerted  !  Perhaps  hundreds  of 
ouls  will  meet  you  in  the  judgment,  and  curse  you  (if  they  are 
flowed  to  speak)  for  leading  them  to  hell,  by  practically  deny- 
ig  the  truth  of  the  gospel.  What  will  become  of  this  city, 
nd  of  the  world,  when  the  church  is  united  in  practically  tes- 
fying  that  God  is  a  liar  %  They  testify  by  their  lives,  that  if 
ley  make  a  profession  and  live  a  moral  life,  that  is  religion 
nough.  O  <  what  a  doctrine  of  devils  is  that  1  Enough  to 
lin  the  whole  human  race. 


i 

i 


LECTURE  X. 


TO  WIN  SOULS  REQUIRES  WISDOM. 

Text. — He  that  winneth  souls  is  wise.”  Proverbs  xi.  30. 

The  most  common  definition  of  wisdom  is,  that  it  is  the  se¬ 
lection  of  the  most  appropriate  means  for  the  accomplishment 
of  an  end— the  best  adaptation  of  means  to  secure  a  desired  end. 
“  He  that  winneth  souls,”  God  says,  “  is  wise.”  The  object  of 
this  evening’s  lecture  is  to  direct  Christians  in  the  use  of  means 
for  accomplishing  their  infinitely  desirable  end,  the  salvation  of 
souls.  To-night  I  shall  confine  my  attention  to  the  private 
efforts  of  individuals  for  the  conversion  and  salvation*  of  men. 
On  another  occasion,  perhaps  I  shall  use  the  same  text  in  speak¬ 
ing  of  what  is  wise  in  the  public  preaching  of  the  gospel,  and 
the  labors  of  ministers.  In  giving  some  directions  to  aid  pri¬ 
vate  Christians  in  this  work,  I  propose, 

I.  To  show  Christians  how  they  should  deal  with  careless . 

sinners. 

II.  How  they  should  deal  with  awakened  sinners. 

III.  How  they  should  deal  with  convicted  sinners. 

I.  The  manner  of  dealing  with  careless  sinners. 

1.  In  regard  to  the  time.  It  is  important  that  you  should 
select  a  proper  time  to  try  to  make  a  serious  impression  on  the 
mind  of  a  careless  sinner.  Much  depends  on  timing  your  ef¬ 
forts  right.  For  if  you  fail  of  selecting  the  most  proper  time, ^ 
very  probably  you  will  be  defeated.  True,  you  may  say,  it  is, 
your  duty  at  all  times  to  warn  sinners,  and  try  to  awaken  them 
to  think  of  their  souls.  And  so  it  is;  yet  if  you  do  not  pay  due. 
regard  to  the  time  and  opportunity,  your  hope  of  success  may! 
be  very  doubtful. 

(1.)  It  is  desirable,  if  possible,  to  address  a  person  that  is 
careless,  when  he  is  disengaged  from  other  employments.  In 
proportion  as  his  attention  is  taken  up  with  something  else,  it 
will  be  difficult  to  awaken  him  to  religion.  People  who  are 
careless  and  indifferent  to  religion  are  often  offended,  rather  than 
benefited,  by  being  called  off  from  important  and  lawfful  busi¬ 
ness.  For  instance,  a  minister  perhaps  goes  to  visit  the  family 
of  a  merchant,  or  mechanic,  or  farmer,  and  finds  the  man 
absorbed  in  his  business ;  perhaps  he  calls  him  off  from  his 


TO  WIN  SOULS  REQUIRES  WISDOM. 


145 


ork  when  it  is  urgent,  and  the  man  is  uneasy  and  irritable, 
ad  feels  as  if  it  was  an  intrusion.  In  such  a  case,  there  is 
ttle  room  to  expect  any  good.  Notwithstanding  it  is  true  that 
digion  is  infinitely  more  important  than  all  his  worldly  busi- 
3ss?  and  he  ought  to  postpone  every  thing  to  the  salvation  of 
s  soul,  yet  he  does  not  feel  it,  for  if  he  did  he  would  no  longer 
5  a  careless  sinner,  and  therefore  he  regards  it  as  unjustifiable, 
id  gets  offended.  You  must  take  him  as  you  find  him,  a  care¬ 
ss,  impenitent  sinner,  and  deal  with  him  accordingly.  He  is 
>sorbed  in  other  things,  and  very  apt  to  be  offended  if  you  take 
ch  a  time  to  interfere  and  call  his  attention  to  religion. 

(2.)  It  is  important  to  take  a  person,  if  possible,  at  a  time 
pen  he  is  not  strongly  excited  with  any  other  subject.  If  that 
the  case,  he  is  in  an  unfit  frame  to  be  addressed  on  the  sub- 
<:t  of  religion.  In  proportion  to  the  strength  of  that  excite¬ 
ment  would  be  the  probability  that  you  would  do  no  good. — 
ou  may  possibly  reach  him ;  persons  have  had  their  minds 
rested  and  turned  to  religion  in  the  midst  of  a  powerful  ex- 
ement  on  other  subjects.  But  it  is  not  likely. 

(3.)  Be  sure  that  the  person  is  perfectly  sober.  It  used  to 
more  common  than  it  is  now,  for  people  to  drink  spirits 
ery  day,  and  become  more  o  less  intoxicated.  Precisely  in 
eportion  as  they  are  so,  they  are  rendered  unfit  to  be  ap- 
oached  on  the  subject  of  religion.  If  they  have  been  drink- 
v  beer,  or  cider,  or  wine,  so  that  you  can  smell  their  breath, 
u  may  know  there  is  but  little  chance  of  producing  any  last¬ 
s'  effect  on  them.  I  have  had  professors  of  religion  bring 
rsons  to  me,  pretending  they  were  under  conviction  ;  for  you 
;°w  that  people  in  liquor  are  often  very  fond  of  talking  upon 
tigion  ;  but  as  soon  as  I  came  near  them,  so  as  to  smell  their 
eath,  I  have  asked,  Why  do  you  bring  this  drunken  man  to 
s?  Why,  they  say,  he  is  not  drunk,  he  has  only  drank  a 
i  le.  Well,  that  little  has  made  him  a  little  drunk.  He  is 
i  ink,  if  you  can  smell  his  breath.  The  cases  are  exceedingly 
e  where  a  person  has  been  truly  convicted,  who  had  any 
oxicating  liquor  in  him. 

4.)  If  possible,  where  you  wish  to  converse  with  a  man  on 
subject  of  salvation,  take  him  when  he  is  in  a  good  temper. 
r/ou  find  him  out  of  humor,  very  probably  he  will  get  angry 
1  abuse  you.  Better  let  him  alone  for  that  time,  or  you  will 
It: likely  to  quench  the  Spirit.  It  is  possible  you  may  be  able 
t  alk  in  such  a  way  as  to  cool  his  temper,  but  it  is  not  likely. 

‘.  e  truth  is,  men  hate  God,  and  though  their  hatred  may  be 
mant,  it  is  easily  excited,  and  if  you  bring  God  fully  before 

13 


/ 


146  To  WIN  SOULS  REQUIRES  WISDOM. 

.  i  . 

their  minds  when  they  are  already  excited  with  anger,  it  will 
he  so  much  the  easier  to  arouse  their  enmity  to  open  violence. 

(5.)  If  possible,  always  take  an  opportunity  to  converse  with 
careless  sinners  when  they  are  alone.  Most  men  are  too  proud 
to  be  conversed  with  freely  respecting  themselves  in  the  pre¬ 
sence  of  others,  even  their  own  family.  A  man  in  such  cir¬ 
cumstances  will  brace  up  all  his  powers  to  defend  himself, 
while  if  he  was  alone  he  would  melt  down  under  the  truth.— 
He  will  resist  the  truth,  or  try  to  laugh  it  off,  for  fear  that  if  he 
should  manifest  any  feeling,  somebody  will  go  and  report  that 
}i0  is  serious. 

In  visiting  families,  instead  of  calling  all  the  family  together 
at  the  same  time  to  be  talked  to,  the  better  way  is  to  see  them 
all,  one  at  a  time.  There  was  a  case  of  this  kind :  Several 
young  ladies,  of  a  proud,  gay,  and  fashionable  character,  lived 
together  in  a  fashionable  family.  Two  men  were  strongly  de¬ 
sirous  to  get  the  subject  of  religion  before  them,  but  were  at  a 
loss  how  to  accomplish  it,  for  fear  they  would  all  combine,  and 
counteract  or  resist  every  serious  impression.  At  length  they 
took  this  course.  They  called  and  sent  up  their  card  to  one  of 
the  young  ladies  by  name.  She  came  down  and  they  conversed 
with  her  on  the  subject  of  her  salvation,  and  as  she  was  alone, 
she  not  only  treated  them  politely,  but  seemed  to  receive  the 
truth  with  seriousness.  A  day  or  two  after,  they  called  in  like 
manner  on  another,  and  then  another,  and  so  on,  till  they  had 
conversed  with  every  one  separately.  In  a  little  time  they^ 
were  all,  I  believe,  every  one,  hopefully  converted.  This  was 
as  it  should  be,  for  then  they  could  not  keep  each  other  in 
countenance.  And  then  the  impression  made  on  one  was  fol¬ 
lowed  up  with  the  others,  so  that  one  was  not  left  to  exert  a 
bad  influence  over  the  rest.  1 

There  was  a  pious  woman  who  kept  a  boarding  house  for 
young  gentlemen;  she  had  twenty-one  or  two  of  them  in  her 
family,  and  at  length  she  became  very  anxious  for  their  salva¬ 
tion;  she  made  it  a  subject  of  prayer,  but  saw  no  seriousness 
among  them,  At  length  she  saw  that  there  must  be  something 
done  besides  praying,  and  yet  she  did  not  know  what  to  do. 
One  morning  after  breakfast,  as  they  were  retiring,  she  asked 
one  of  them  to  stop  a  few  minutes.  She  took  him  to  her  room, 
and  conversed  with  him  tenderly  on  the  subject  of  religion,  and 
prayed  with  him.  She  followed  up  the  impression  made,  and 
pretty  soon  he  was  hopefully  converted.  Then  there  were 
two,  and  they  addressed  another,  and  prayed  with  him,  and 
soon  he  was  prepared  to  join  them.  Then  another,  and  so  on, 


I 


TO  WIN  SOULS  REQUIRES  WISDOM. 


147 


king  one  at  a  time,  and  letting  none  of  the  rest  know  what 
as  going  on,  so  as  not  to  alarm  them,  till  every  one  of  these 
oung  men  were  converted  to  God.  Now  if  she  had  brought 
e  subject  before  the  whole  of  them  together,  very  likely  they 
ould  have  turned  it  all  into  ridicule  ;  or  perhaps  they  would 
ive  been  offended,  and  left  the  house,  and  then  she  could  have 
.id  no  further  influence  over  them.  But  taking  one  alone, 
id  treating  him  respectfully  and  kindly,  he  had  no  such 
otive  for  resistance  as  arises  out  of  the  presence  of  others. 

(6.)  Try  to  seize  an  opportunity  to  converse  with  a  careless 
j  aner,  when  the  events  of  Providence  seem  to  favor  your  design. 

any  particular  event  should  occur,  calculated  to  make  a  seri¬ 
es  impression,  be  sure  to  improve  the  occasion  faithfully. 

(7.)  Seize  the  earliest  opportunity  to  converse  with  those 
ound  you  who  are  careless.  Don’t  put  it  off  from  day  to 
ly,  thinking  a  better  opportunity  will  come.  You  must  seek 
1  opportunity,  and  if  none  offers  make  one.  Appoint  a  time 
id  place,  and  get  an  interview  with  your  friend  or  neighbor, 
here  you  can  speak  to  him  freely.  Send  him  a  note,  go  to 
m  on  purpose,  make  it  look  like  a  matter  of  business,  as  if 
)u  were  in  earnest  in  endeavoring  to  promote  his  soul’s  saT 
Ltion.  Then  he  will  feel  that  it  is  a  matter  of  importance,  at 
ast  in  your  eyes.  Follow  it  up  till  you  succeed,  or  become 
•nvinced  nothing  can  now  be  done. 

(8.)  If  you  have  any  feeling  for  a  particular  individual,  take 
1  opportunity  to  converse  with  that  individual  while  this  feel- 
g  continues.  If  it  is  a  truly  benevolent  feeling,  you  have  rea- 
*n  to  believe  the  Spirit  of  God  is  moving  you  to  desire  the  sal- 
•ition  of  his  soul,  and  that  God  is  ready  to  bless  your  efforts  for 
s  conversion.  In  such  a  case,  make  it  the  subject  of  special 
id  importunate  prayer,  and  seek  an  early  opportunity  to  pour 
it  all  your  heart  to  him,  and  bring  him  to  Christ. 

2.  In  regard  to  the  manner  of  doing  all  this. 

(1.)  When  you  approach  a  careless  individual,  to  endeavor 
awaken  him  to  his  soul’s  concerns,  be  sure  to  treat  him  kindly, 
et  him  see  that  you  address  him,  not  because  you  seek  a  quar- 
1  with  him,  but  because  you  love  his  soul,  and  desire  his  best 
)od,  in  time  and  eternity.  If  you  are  harsh  and  overbearing 
your  manner,  you  will  probably  offend  him,  and  drive  him 
rther  off  from  the  way  of  life. 

(2.)  Be  solemn.  Avoid  all  lightness  of  manner  or  language, 
evity  will  produce  any  thing  but  a  right  impression.  You 
lght  to  feel  that  you  are  engaged  in  a  very  solemn  work,  which 
going  to  affect  the  character  of  your  friend  or  neighbor,  and 


f 


148 


TO  WIN  SOULS  REQUIRES  WISDOM. 


probably  determine  his  destiny  for  eternity.  Who  could  trifle 
and  use  levity  in  such  circumstances  if  his  heart  was  sincere? 

(3.)  Be  respectful.  Some  seem  to  suppose  it  necessary  to  be 
abrupt,  and  rude,  and  coarse  in  their  intercourse  with  the  care¬ 
less  and  impenitent.  Nothing  can  be  a  greater  mistake.  The 
Apostle  Paul  has  given  us  a  better  rule  on  the  subject,  where 
he  says,  “  Be  pitiful,  be  courteous,  not  rendering  evil  for  evil, 
or  railing  for  railing,  but  contrariwise  blessing.”  A  rude  and 
coarse  address  is  only  calculated  to  give  an  unfavorable  opinion 
both  of  you  and  of  your  religion. 

(4.)  Be  sure  to  be  very  plain.  Do  not  suffer  yourself  to  cover 
up  any  circumstance  of  the  person’s  character,  and  his  relations 
to  God.  Lay  it  all  open,  not  for  the  purpose  of  offending  or 
wounding  him,  but  because  it  is  necessary.  Before  you  can 
cure  a  wound,  you  must  probe  it  to  the  bottom.  Keep  back 
none  of  the  truth,  but  let  it  come  out  plainly  before  him. 

(5.)  Be  sure  to  address  his  conscience.  In  public  addresses, 
ministers  often  get  hold  of  the  feelings  only,  and  thus  awaken 
the  mind.  But  in  private  conversation  you  cannot  do  so.  You 
cannot  pour  out  the  truth  in  an  impassioned  and  rousing  man¬ 
ner.  And  unless  you  address  the  conscience  pointedly,  you  get 
no  hold  of  the  mind  at  all. 

(6.)  Bring  the  great  and  fundamental  truths  to  bear  upon 
the  person’s  mind.  Sinners  are  very  apt  to  run  off  upon  some 
pretext  or  some  subordinate  point,  especially  some  point  of  sec¬ 
tarianism.  For  instance,  if  the  man  is  a  Presbyterian,  he  will 
try  to  turn  the  conversation  on  the  points  of  difference  between 
Presbyterians  and  Methodists.  Or  he  will  fall  foul  of  old  school 
divinity.  Don’t  yield  to  him,  or  talk  with  him  on  any  such 
point;  it  will  do  more  hurt  than  good.  Tell  him  the  present 
business  is  to  save  his  soul,  and  not  to  settle  controverted  ques¬ 
tions  in  theology.  Hold  him  to  the  great  fundamental  points,  by 
which  he  must  be  saved  or  lost. 

(7.)  Be  very  patient.  If  he  has  a  real  difficulty  in  his  mind, 
be  very  patient  till  you  find  out  what  it  is,  and  then  clear  it  up. 
If  what  he  alleges  is  a  mere  cavil,  make  him  see  that  it  is  a  cavil. 
Don’t  try  to  answer  it  by  argument,  but  show  him  that  he  is 
not  sincere  in  advancing  it.  It  is  not  worth  while  to  spend  your 
time  in  arguing  against  a  cavil,  but  make  him  feel  that  he  is 
committing  sin  to  plead  it,  and  thus  enlist  his  conscience  on 
your  side. 

(8.)  Be  careful  to  guard  your  own  spirit.  There  are  many 
people  who  have  not  good  temper  enough  to  converse  with  those 
who  are  much  opposed  to  religion.  And  such  a  person  wants 


TO  WIN  SOULS  REQUIRES  WISDOM. 


149 


! 


o  better  triumph  than  to  see  you  angry.  He  will  go  away 
xulting  because  he  has  made  one  of  these  saints  mad. 

(9.)  If  the  sinner  is  inclined  to  intrench  himself  against  God, 
e  careful  not  to  take  his  par/  in  any  thing.  If  he  says  he  can’t 
o  his  duty,  do  not  take  sides  with  him,  or  say  any  thing  to 
Duntenance  his  falsehood.  Do  not  tell  him  he  can’t,  or  help 
im  maintain  himself  in  the  controversy  against  his  Maker, 
ometimes  a  careless  sinner  will  go  to  finding  fault  with  Chris- 
:  ans.  Do  not  take  his  part  or  side  with  him  against  Christians, 
ust  tell  him  he  has  not  got  their  sins  to  answer  for,  and  he  had 
Iftter  see  to  his  own  concerns.  If  you  fall  in  with  him,  he  feels 
!  tat  he  has  you  on  his  side.  Show  him  that  it  is  a  censorious 

!pd  wicked  spirit  that  prompts  him  to  make  these  remarks, 
id  not  a  regard  for  the  honor  of  religion  or  the  laws  of  Jesus 
Christ. 

(10.)  Bring  up  the  individual’s  particular  sins.  Talking  in 
eneral  terms  against  sin  will  produce  no  results.  You  must 
take  a  man  feel  that  you  mean  him.  A  minister  who  cannot 
j  take  his  hearers  feel  that  he  means  them,  cannot  expect  to  ac- 
j  implish  much..  Some  people  are  very  careful  to  avoid  men- 
|  ming  the  particular  sins  of  which  they  know  the  individual 
be  guilty,  for  fear  of  hurting  his  feelings.  This  is  wrong.  If 
j  ^  know  his  history,  bring  up  his  particular  sins,  kindly  but 
;  ainly,  not  to  give  offence,  but  to  awaken  conscience,  and  give 
1 11  force  to  the  truth. 

(11.)  It  is  generally  best  to  be  short ,  and  not  spin  out  what  we 
Uve  to  say.  Get  the  attention  as  soon  as  you  can  to  the  very 
pint,  say  a  few  things  and  press  them  home,  and  bring  the 
fatter  to  an  issue.  If  possible,  get  them  to  repent  and  give 
iemselves  to  Christ  at  the  time.  This  is  the  proper  issue, 
urefully  avoid  making  an  impression  that  you  do  not  expect 
^em  to  repent  NOW. 

(12.)  If  possible,  when  you  converse  with  sinners,  be  sure  to 
fay  with  them.  If  you  converse  with  them,  and  leave  them 
ithout  praying,  you  leave  your  work  undone. 

II.  The  manner  of  dealing  with  awakened  sinners. 

1..  You  should  be  careful  to  distinguish  between  an  awaken- 
1  sinner,  and  one  who  is  under  conviction.  When  you  find 
person  who  feels  a  little  on  the  subject  of  religion,  do  not  take 
for  granted  that  he  is  convicted  of  sin ,  and  thus  omit  to  use 
i  eans  to  show  him  his  sin.  Persons  are  often  awakened  by 
me  providential  circumstance,  as  sickness,  a  thunderstorm, 
■stilence,  death  in  the  family,  disappointment,  or  the  like,  or 
r  the  Spirit  of  God,  so  that  their  ears  are  open,  and  they  are 

13* 

I 


150 


TO  WIN  SOULS  REQUIRES  WISDOM. 


ready  to  hear  on  the  subject  of  religion  with  attention  and 
seriousness,  and  some  feeling.  If  you  find  a  person  awakened, 
no  matter  by  what  means,  lose  no  time  to  pour  in  light  upon 
his  mind.  Don’t  be  afraid,  but  show  him  the  breadth  of  the 
Divine  law,  and  the  exceeding  strictness  of  its  precepts.  Make 
him  see  how  it  condemns  his  thoughts  and  life.  Search  out 
his  heart,  find  what  is  there,  and  bring  it  up  before  his  mind, 
as  far  as  you  can.  If  possible,  melt  him  down  on  the  spot. 
When  once  you  have  got  a  sinner’s  attention,  very  often  his 
conviction  and  conversion  is  the  work  of  a  few  moments.  You 
can  sometimes  do  more  in  five  minutes,  than  in  years  or  a  whole 
life  while  he  is  careless  or  indifferent. 

I  have  been  amazed  at  the  conduct  of  those  cruel  parents, 
and  other  heads  of  families,  who  will  let  an  awakened  sinner 
be  in  their  families  for  days  and  weeks,  and  not  say  a  word  to 
him  on  the  subject.  Why,  they  say,  if  the  Spirit  of  God  has 
begun  a  work  in  him,  he  will  certainly  carry  it  on  !  Perhaps 
the  person  is  anxious  to  converse,  and  puts  himself  in  the  way 
of  Christians,  as  often  as  possible,  expecting  they  will  converse 
with  him,  and  they  do  not  say  a  word.  Amazing !  Such  a  per¬ 
son  ought  to  be  looked  out  immediately,  as  soon  as  he  is  awak¬ 
ened,  and  let  a  blaze  of  light  be  poured  into  his  mind  without 
delay.  Whenever  you  have  reason  to  believe  that  a  person 
within  your  reach  is  awakened,  do  not  sleep  till  you  have 
poured  in  the  light  upon  his  mind,  and  tried  to  bring  him  to 
immediate  repentance.  Then  is  the  time  to  press  the  subject 
with  effect.  If  that  favorable  moment  is  lost,  it  can  never  be 
recovered. 

I  have  often  seen  Christians  in  revivals,  who  were  constantly 
on  the  look-out  to  see  if  any  persons  appeared  to  be  awakened. 
And  as  soon  as  they  saw  any  one  begin  to  manifest  feeling 
under  preaching,  they  would  mark  him,  and  as  soon  as  the 
meeting  was  out,  invite  him  to  a  room  and  converse  and  pray  j 
with  him,  and  if  possible  not  leave  him  till  he  was  converted. 
A  remarkable  case  of  this  kind  occurred  in  a  town  at  the  West. 
A  merchant  came  to  the  place  from  a  distance  to  buy  goods.  It 
was  a  time  of  powerful  revival,  but  he  was  determined  to  keep 
out  of  its  influence,  and  so  he  would  not  go  to  any  meeting  at 
all.  At  length  he  found  every  body  so  much  engaged  in  reli¬ 
gion  that  it  met  him  at  every  turn,  and  he  got  vexed,  and  swore 
he  would  go  home.  There  was  so  much  religion  there,  he  said, 
he  could  not  do  any  business,  and  he  would  not  stay.  Accord¬ 
ingly  he  took  his  seat  for  the  stage,  which  was  to  leave  at  four 
o’clock  the  next  morning.  As  he  spoke  of  going  away,  a 


TO  WIN  SOULS  REQUIRES  WISDOM. 


151 


:>  entleman  belonging  to  the  house,  who  was  one  of  the  young 
on  verts,  asked  him  if  he  would  not  go  to  meeting  once  before 
’  e  left  town.  He  finally  consented,  and  went  to  the  meeting, 
’he  sermon  took  hold  of  his  mind,  but  not  with  sufficient 
ower  to  bring  him  into  the  kingdom.  He  returned  to  his 
idgings,  and  called  the  landlord  to  pay  his  bill.  The  land¬ 
lord,  who  had  himself  recently  experienced  religion,  saw  that 
:;e  was  agitated.  He  accordingly  spoke  to  him  on  the  subject  of 
Religion,  and  the  man  burst  into  tears.  The  landlord  imme¬ 
diately  called  in  three  or  four  young  converts,  and  they  prayed 
I  ad  exhorted  him,  and  at  four  o’clock  in  the  morning,  when 
ie  stage  called,  he  went  on  his  way  rejoicing  in  God !  When 
e  got  home,  he  called  his  family  together,  confessed  to  them 
is  past  sins,  and  avowed  his  determination  to  live  differently, 
nd  prayed  with  them  for  the  first  time.  It  was  so  unexpected 
hat  it  was  soon  noised  abroad,  people  began  to  inquire,  and  a 
evival  broke  out  in  the  place.  Now,  suppose  these  Christians 
ad  done  as  some  do,  been  careless,  and  let  the  man  go  off, 
Lightly  impressed  ?  It  is  not  probable  he  ever  could  have  been 
aved.  Such  opportunities  are  often  lost  for  ever,  when  once 
le  favorable  moment  is  passed. 

III.  The  manner  of  dealing  with  convicted  sinners. 

By  a  convicted  sinner  I  mean  one  who  feels  himself  com 
emned  by  the  law  of  God,  as  a  guilty  sinner.  He  has  so  much 
istruction  as  to  understand  something  of  the  extent  of  God’s 
fiw,  and  he  sees  and  feels  his  guilty  state,  and  knows  what  his 
emedyis.  To  deal  with  these  often  requires  great  wisdom, 
^here  are  some  most  trying  cases  occur,  when  it  is  extremely 
ifficult  to  know  what  to  do  with  them. 

1.  When  a  person  is  convicted  and  not  converted ,  but  remains 
a  an  anxious  state,  there  is  generally  some  specific  reason  for  it. 
n  such  cases,  it  does  no  good  to  exhort  him  to  repent,  or  to  ex¬ 
plain  the  law  to  him.  He  knows  all  that,  he  understands  all 
ie.se  general  points.  But  still  he  don’t  repent.  Now  there 
rust  be  some  particular  difficulty  to  overcome.  Y ou  may  preach, 
nd  pray,  and  exhort  till  doomsday,  and  not  gain  any  thing. 

You  must  then  set  yourself  to  inquire  what  is  that  particular 
ifficulty.  A  physician,  when  he  is  called  to  a  patient,  and  finds 
Kim  sick  with  a  particular  disease,  first  administers  the  general 
‘emedies  that  are  applicable  to  that  disease.  If  they  produce 
-to  effect,  and  the  disease  still  continues,  he  must  examine  the 
ase,  and  learn  the  constitution  of  the  individual,  and  his  habits, 
[iet,  manner  of  living,  &c..,  and  see  what  the  matter  is  that  the 
medicine  does  not  take  effect.  So  it  is  with  the  case  of  a  sinner 


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TO  WIN  SOULS  REQUIRES  WISDOM. 


convicted  but  not  converted.  If  your  ordinary  instructions  and 
exhortations  fail,  there  must  be  a  difficulty.  The  particular  dif¬ 
ficulty  is  often  known  to  the  individual  himself,  though  he  keeps 
it  concealed.  Sometimes  it  is  something  that  has  escaped  even 
his  own  observation.  > 

(1)  Sometimes  the  individual  has  some  idol,  something  which 
he  loves  more  than  God,  which  prevents  him  from  giving  him¬ 
self  up.  You  must  search  out  and  see  what  it  is  that  he  will 
not  give  up.  Perhaps  it  is  wealth,  perhaps  some  earthly  friend, 
perhaps  gay  dress,  or  gay  company,  or  some  favorite  amusement. 
At  any  rate  there  is  something  on  which  his  heart  is  so  set  that 
he  will  not  yield  to  God. 

(2.)  Perhaps  he  has  done  an  injury  to  some  individual,  that 
calls  for  redress,  and  he  is  unwilling  to  confess  it  or  to  make  a 
just  recompense.  Now,  until  he  will  confess  and  forsake  this 
sin,  he  can  find  no  mercy.  If  he  has  injured  the  person  in  pro¬ 
perty,  or  character,  or  has  abused  him,  he  must  make  it  up.  If 
you  can  find  it  out,  tell  him  plainly,  and  frankly,  that  there  is  no 
hope  for  him  till  he  is  willing  to  confess  it,  and  to  do  wffiat  is 
right. 

(3.)  Sometimes  there  is  som e  particular  sin ,  which  he  will 
not  forsake.  He  pretends  it  is  only  a  small  one,  or  tries  to  per¬ 
suade  himself  it  is  no  sin.  No  matter  how  small  it  is,  he  can 
never  get  into  the  kingdom  of  God  till  he  gives  it  up.  Sometimes 
an  individual  has  seen  it  to  be  a  sin  to  use  tobacco,  and  he  never 
can  find  true  peace  till  he  gives  it  up.  Perhaps  he  is  looking 
upon  it  as  a  small  sin. 

But  God  knows  nothing  about  small  sins  in  such  a  case. 
What  is  the  sin  ?  Why,  it  is  injuring  your  health,  setting  a 
bad  example,  and  taking  God’s  money,  which  you  are  bound  to 
employ  in  his  service,  and  spending  it  for  tobacco.  "What  would 
a  merchant  say,  if  he  found  one  of  his  clerks  in  the  habit  of 
going  to  the  money  drawer,  and  taking  money  enough  to  keep 
him  in  cigars  ?  Would  he  call  it  a  small  offence  ?  No,  he  would 
say  he  deserved  to  be  sent  to  the  state  prison.  I  mention  this 
particular  sin,  because  I  have  found  it  to  be  one  of  the  things  to 
which  men  who  are  convicted  will  hold  on  when  they  know  it 
is  wrong,  and  then  wonder  why  they  do  not  find  peace. 

(4)  See  if  there  is  not  some  work  of  remuneration ,  which  he 
is  bound  to  do.  Perhaps  he  has  defrauded  somebody  in  trade, 
or  taken  some  unfair  advantage,  con  vary  to  the  golden  rule  of 
doing  as  you  would  be  done  by,  and  is  unwilling  to  make  satis¬ 
faction.  This  is  a  very  common  sin  among  merchants  and  men 
of  business.  I  have  known  many  melancholy  instances,  where 


TO  WIN  SOULS  REQUIRES  WISDOM. 


153 


ien  have  grieved  away  the  Spirit  of  God,  or  else  have  been 
riven  well  nigh  to  absolute  despair,  because  they  were  unwill- 
ig  to  give  satisfaction  where  they  have  done  such  things.  Now 
is  plain  that  such  persons  never  can  have  forgiveness  until 
ey  do  it. 

(5.)  They  may  have  intrenched  themselves  somewhere,  and 
rtified  their  minds  in  regard  to  some  particular  point,  which 
ey  are  determined  not  to  yield.  For  instance,  they  may  have 
ken  strong  ground  that  they  will  not  do  a  particular  thing.  I 
lew  a  man  who  was  determined  not  to  go  into  a  certain  grove  to 
*ay.  Several  other  persons  during  the  revival  had  gone  into 
e  grove,  and  there,  by  prayer  and  meditation  given  themselves 
:  God.  His  own  clerk  had  been  converted  there.  The  law- 
m  himself  was  awakened,  but  he  was  determined  that  he  would 
>t  go  into  the  grove.  He  had  powerful  convictions,  and  went 
1  for  weeks  in  this  way,  with  no  relief.  He  tried  to  make  God 
lieve  it  was  not  pride  that  kept  him  from  Christ ;  and  so,  when 
;  was  going  home  from  meeting  he  would  kneel  down  in  the 
reet  and  pray.  And  not  only  that,  but  he  would  look  round 
r  a  mud-puddle  in  the  street,  in  which  he  might  kneel,  to  show 
at  he  was  not  proud.  He  once  prayed  all  night  in  his  parlor, 
it  he  would  not  go  into  the  grove.  His  distress  was  so  great, 
id  he  was  so  mad  with  God,  that  he  was  strongly  tempted  to 
ake  way  with  himself,  and  actually  threw  aivay  his  knife  for 
ir  he  should  cut  his  throat.  At  length  he  concluded  he  would 
>  into  the  grove  and  pray,  and  as  soon  as  he  got  there  he  was 
nverted,  and  went  and  poured  out  his  full  heart  to  God. 

So  individuals  are  sometimes  intrenched  in  a  determination 
at  they  will  not  go  to  a  particular  meeting,  perhaps  the  in- 
dry  meeting,  or  some  prayer  meeting,  or  they  will  not  have  a 
rtain  person  pray  with  them,  or  they  will  not  take  a  particular 
at,  such  as  the  anxious  seat.  They  say  that  they  can  be  con- 
rted  just  as  well  without  yielding  this  point,  for  religion  don’t 
nsist  in  this,  going  to  a  particular  meeting,  or  taking  a  par- 
ular  attitude  in  prayer,  or  a  particular  seat.  This  is  true, 
t  by  taking  this  ground  they  make  it  the  material  point.  And 
long  as  they  are  intrenched  there,  and  determined  to  bring 
ad  to  their  terms,  they  never  can  be  converted.  Sinners  will 
en  yield  any  thing  else,  and  do  any  thing  in  the  world,  but 
eld  the  point  upon  which  they  have  committed  themselves, 
d  taken  a  stand  against  God.  They  cannot  be  humbled, 
til  they  yield  this  point,  whatever  it  is.  And  if  without  yield- 
it,  they  get  a  hope,  it  will  be  a  false  hope. 

(6.)  Perhaps  he  has  a  prejudice  against  some  one,  a  member 


154 


TO  WIN  SOULS  REQUIRES  WISDOM. 


of  the  church  perhaps,  on  account  of  some  faithful  dealing  with 
his  soul,  or  something  in  his  business  that  he  did  not  Jike,  and 
he  hangs  on  this,  and  will  never  be  converted  till  he  gives  it 
up.  Whatever  it  be,  you  should  search  it  out  and  tell  him  the 
truth,  plainly  and  faithfully. 

(7.)  He  may  feel  ill  will  towards  some  one,  or  be  angry,  and 
cherish  strong  feelings  of  resentment,  which  prevent  him  from 
obtaining  mercy  from  God.  “  And  when  ye  stand  praying, 
forgive,  if  ye  have  aught  against  any :  that  your  Father  also 
which  is  in  heaven  may  forgive  you  your  trespasses.  But,  if  ye 
do  not  forgive,  neither  will  your  Father  which  is  in  heaven 
forgive  your  trespasses.” 

(8.)  Perhaps  he  entertains  some  errors  in  doctrine,  or  some 
wrong  notions  respecting  the  thing  to  be  done ,  or  the  way  of 
doing  it,  which  may  be  keeping  him  out  of  the  kingdom.  Per¬ 
haps  he  is  waiting  for  God.  He  is  convinced  that  he  deserves 
to  go  to  hell,  and  that  unless  he  is  converted  he  must  go  there, 
but  he  is  waiting  for  God  to  do  something  to  him  before  he  sub¬ 
mits.  He  is  in  fact  waiting  for  God  to  do  for  him  what  he  has 
required  the  sinner  to  do. 

He  may  be  waiting  for  more  conviction.  People  often  do 
not  know  what  conviction  is,  and  think  they  are  not  under  con¬ 
viction  when  in  fact  they  are  under  powerful  conviction.  They 
often  think  nothing  is  conviction  unless  they  have  great  fears  of 
hell.  But  the  fact  is,  individuals  often  have  strong  convictions, 
who  have  very  little  fear  of  hell.  Show  them  what  is  the 
truth,  and  let  them  see  they  have  no  need  to  wait. 

Perhaps  he  may  be  waiting  for  certain  feelings,  which  some¬ 
body  else  has  had  before  he  obtained  mercy.  This  is  very 
common  in  revivals,  where  some  one  of  the  first  converts  has 
told  of  remarkable  experiences.  Others  who  are  awakened  are 
very  apt  to  think  they  must  wait  for  just  such  feelings.  I  knew 
a  young  man  thus  awakened ;  his  companion  had  been  con¬ 
verted  in  a  remarkable  way,  and  this  one  was  waiting  for  just 
such  feelings.  He  said  he  was  using  the  means,  and  praying 
for  them,  but  finally  found  that  he  was  a  Christian,  although 
he  had  not  been  through  the  course  of  feeling  he  expected. 

Sinners  often  lay  out  a  plan  of  the  way  they  expect  to  feel, 
and  how  they  expect  to  be  converted,  and  in  fact  lay  out  the 
work  for  God,  determined  that  they  will  go  in  that  path  or  not 
at  all.  Tell  them  this  is  all  wrong,  they  must  not  lay  out  any 
such  path  beforehand,  but  let  God  lead  them  as  he  sees  to  be 
best.  God  always  leads  the  blind  by  a  way  they  know  not. 
There  never  was  a  sinner  brought  into  the  kingdom  through 


TO  WIN  SOULS  REQUIRES  WISDOM. 


155 


such  a  course  of  feeling  as  he  expected.  Very  often  they  are 
amazed  to  find  that  they  are  in,  and  have  had  no  such  exercises 
as  they  expected. 

It  is  very  common  for  persons  to  be  waiting  to  he  made  suo- 
jects  of  prayer,  or  for  some  particular  means  to  be  used,  or  to 
see  if  they  cannot  make  themselves  better.  They  are  so  wicked, 
they  say,  that  they  can’t  come  to  Christ.  They  want  to  try, 
by  humiliation,  and  suffering,  and  prayer,  to  fit  themselves  to 
’'iome.  You  will  have  to  hunt  them  out  of  all  these  refuges. 
It  is  astonishing  into  how  many  corners  they  will  often  run 
before  they  will  go  to  Christ.  I  have  known  persons  almost 
deranged  for  the  want  of  a  little  correct  instruction. 

Sometimes  such  people  think  their  sins  are  too  great  to  he 
forgiven,  or  that  they  have  grieved  the  Spirit  of  God  away, 
i  when  that  Spirit  is  all  the  while  convicting  them.  They  pre¬ 
tend  their  sins  are  greater  than  Christ’s  mercies,  thus  actually 
insulting  the  Lord  Jesus  Christ. 

Sometimes  sinners  get  the  idea  that  they  are  given  up  of 
God,  and  that  now  they  cannot  be  saved.  It  is  often  very  diffi¬ 
cult  to  beat  persons  off  from  this  ground.  Many  of  the  most 
l  distressing  cases  I  ever  met  with,  have  been  of  this  character, 
where  persons  would  insist  upon  it  that  they  were  given  up, 
md  nothing  would  change  them. 

In  a  place  where  I  was  laboring  in  a  revival,  I  went  one  day 
nto  the  meeting,  and  before  the  exercises  commenced,  I  heard 
i  low  moaning,  distressing,  unearthly  noise.  I  looked  and  saw 
several  women  gathered  round  the  person  who  made  it.  They 
said  it  was  a  woman  in  despair.  She  had  been  a  long  time  in 
!  hat  state.  Her  husband  was  a  drunkard.  He  had  brought  her 

meeting  and  gone  himself  to  the  tavern.  I  conversed  with 
;ier,  and  saw  her  state,  and  that  it  was  very  difficult  to  reach 
;ier  case.  As  I  was  going  away  to  commence  the  exercises, 
she  said  she  must  go  out,  for  she  could  not  hear  praying  or 
ringing.  .  I  told  her  she  must  not  go,  and  told  the  ladies  to  de- 
ain  her,  if  necessary  by  force.  I  felt  that  if  the  devil  had  hold 
pf  her,  God  was  stronger  than  the  devil,  and  could  deliver  her. 
The  exercises  began,  and  she  made  some  noise  at  first.  But  by 
md  by  she  looked  up.  The  subject  was  chosen  with  special 
reference  to  her  case,  and  as  it  proceeded,  her  attention  was 
gained,  her  eyes  were  fixed — I  never  shall  forget  how  she  look¬ 
ed — her  eyes  and  mouth  open,  her  head  up,  and  she  almost  rose 
rom  her  seat  as  the  truth  poured  in  upon  her  mind.  Finally, 
as  the  truth  knocked  away  every  foundation  on  which  her 
lespair  had  rested,  she  shrieked  out,  put  her  head  down,  and 


156 


TO  WIN  SOULS  REQUIRES  WISDOM. 


sat  perfectly  still  till  the  meeting1  was  out.  I  went  to  her,  and 
found  her  perfectly  calm  and  happy  in  God.  I  saw  her  long 
afterwards,  and  she  remained  so.  Thus  Providence  threw  her 
where  she  never  expected  to  he,  and  compelled  her  to  hear  mstruc- 
tion  adapted  to  her  case.  You  may  often  do  incalculable  good  by 
finding  out  precisely  where  the  difficulty  lies,  and  then  bring  : 

the  truth  to  bear  right  on  that  point. 

Sometimes  persons  will  strenuously  maintain  that  they  have  I 
committed  the  unpardonable  sin.  When  they  get  that  idea  into  j 
their  minds,  they  will  turn  every  thing  you  say  against  them-  I 
selves.  In  some  such  cases,  it  is  a  good  way  to  take  them  on  ^ 
their  own  ground,  and  reason  with  them  in  this  way ,  Sup-  j 
pose  you  have  committed  the  unpardonable  sin,  what  then?  It  I 
is  reasonable  that  you  should  submit  to  God,  and  be  sorry  for 
your  sins,  and  break  off  from  them,  and  do  all  the  good  you 
can,  even  if  God  will  not  forgive  you.  Even  if  you  go  to  hell 
you  ought  to  do  this.”  Press  this  thought  and  turn  it  over  until 
you  find  they  understand  and  consent  to  it. 

It  is  common  for  persons  in  such  cases  to  keep  their  eyes  on 
themselves  5  they  will  shut  themselves  up,  and  keep  looking  at 
their  own  darkness,  instead  of  looking  awray  to  Christ.  Now  if 
you  can  take  their  minds  off  from  themselves,  and  get  them  to 
think  of  Christ,  you  may  draw  them  away  from  brooding  over 
their  own  present  feelings,  and  get  them  to  lay  hold  on  the  hope 
set  before  them  in  the  gospel. 

2.  Be  careful,  in  conversing  with  convicted  sinners,  not  to 
make,  any  compromise  with  them  on  any  point  where  they  have 
a  difficulty.  If  you  do,  they  will  be  sure  to  take  advantage  of  it, 
and  thus  get  a  false  hope.  Convicted  sinners  often  get.  into  a  ( 
difficulty,  in  regard  to  giving  up  some  darling  sin,  or  yielding 
some  point  where  conscience  and  the  Holy  Ghost  are  at  war  j 
with  them.  And  if  they  come  across  an  individual  who  will 
yield  the  point,  they  feel  better,  and  are  happy,  and  think  they 
are  converted.  The  young  man  wrho  came  to  Christ  w  as  of  this 
character.  He  had  one  difficulty,  and  Jesus  Christ  knew  just 
wThat  it  wus.  He  knew  he  loved  his  money,  and  instead  of 
compromising  the  matter  and  thus  trying  to  comfort  him,  he 
just  put  his  finger  on  the  very  place  and  told  him,  “  Go  sell  all 
that  thou  hast,  and  give  to  the  poor,  and  come  follow  me.” 
What  was  the  effect?  Why  the  young  man  went  away  sor¬ 
rowful.  Y ery  likely,  if  Christ  had  told  him  to  do  any  thing  else,  he 
would  have  felt  relieved,  and  would  have  got  a  hope;  would 
have  professed  himself  a  disciple,  joined  the  church,  and  gone 
to  hell. 


TO  WIN  SOULS  REQUIRES  WISDOM. 


157 


People  are  often  amazingly  anxious  to  make  a  compromise. 
They  will  ask  such  questions  as  this,  Whether  you  don’t  think 
person  may  he  a  Christian  and  yet  do  such  and  such  things  *  or 
f  he  may  not  be  a  Christian  and  not  do  such  and  such  things. 
'J’ow,  do  not  yield  an  inch  to  any  such  questions.  These  questions 
lemselves  may  often  show  you  the  very  point  that  is  laboring  in 
leir  minds.  They  will  show  you  that  it  is  pride,  or  love  of 
ie  world,  or  something  of  the  kind,  which  prevents  their  be- 
oming  Christians. 

Be  careful  to  make  thorough  work  on  this  point,  the  love  of 
le  world.  I  believe  there  have  been  more  false  hopes  built  on 
rrong  instructions  here,  than  in  any  other  way.  I  once  heard 
Doctor  of  Divinity  trying  to  persuade  his  hearers  to  give  up 
le  world 5  and  he  told  them  “if  they  would  only  give  it  up, 
Jod  would  give  it  right  back  to  them  again.  He  is  willing  you 
hould  enjoy  the  world.”  Miserable !  God  never  gives  back 
le  world  to  the  Christian,  in  the  same  sense  that  he  requires  a 
bnvicted  sinner  to  give  it  up.  He  requires  us  to  give  up  the 
wnership  of  every  thing  to  him,  so  that  we  shall  never  again 
»r  a  moment  consider  it  as  our  own.  A  man  must  not  think 
e  has  a  right  to  judge  for  himself  how  much  of  his  property  he 
lall  lay  out  for  God.  One  man  thinks  he  may  spend  seven 
tousand  dollars  a  year  to  support  his  family ;  he  has  a  right  to 
)  it,  because  he  has  the  means,  of  his  own.  Another  thinks  he 
iay  lay  up  fifty  or  a  hundred  thousand  dollars.  One  man 
fid  the  other  day,  that  he  had  promised  he  never  would  give 
ly  of  his  property  to  educate  young  men  for  the  ministry, 
/hen  he  is  applied  to,  he  just  answers,  “  I  have  said  I  never 
ill  give  to  any  such  object,  and  I  never  will.”  Man  !  did  Jesus 
hrist  ever  tell  you  to  do  so  with  his  money  ?  Has  he  laid 
own  any  such  rule?  Remember  it  is  his  money  you  are  talk- 
ig  about,  and  if  he  wants  it  to  educate  ministers,  you  withhold 
at  your  peril.  That  man  has  yet  to  learn  the  first  principle  of 
digion,  that  he  is  not  his  own,  and  that  the  money  which  he 
assesses  is  Jesus  Christ’s. 

Here  is  the  great  reason  why  the  church  is  so  full  of  false 
)pes.  Men  have  been  left  to  suppose  they  could  be  Christians, 
hile  holding  on  to  their  money.  And  this  has  served  as  a 
og  to  every  enterprise.  It  is  an  undoubted  fact,  that  the  church 
is  funds  enough  to  supply  the  world  with  Bibles,  and  tracts, 
id  missionaries,  immediately.  But  the  truth  is,  that  professors 
religion  do  not  believe  that  the  “  earth  is  the  Lord’s,  and  the 
llness  thereof.”  Every  man  supposes  he  has  a  right  to  decide 
hat  appropriation  he  shall  make  of  his  own  money.  And  they 


158 


TO  WIN  SOULS  REQUIRES  WISDOM. 


have  no  idea  that  Jesus  Christ  shall  dictate  to  them  on  the  suV 

IGCt. 

Be  sure  to  deal  thoroughly  on  this  point.  The  church  is 
now  filled  up  with  hypocrites,  because  they  were  never  made  to 
give  up  the  world.  They  never  were  made  to  see  that  unless 
they  made  an  entire  consecration  of  all  to  Christ,  all  their  time, 
all  their  talents,  all  their  influence,  they  would  never  get  to 
heaven.  Many  think  they  can  he  Christians,  and  yet  dream 
alon^  through  life,  and  use  all  their  time  and  property  for  them¬ 
selves,  only  giving  a  little  now  and  then,  to  save  appearances; 
when  ’  they  can  do  it  with  perfect  convenience.  But  it  is  a  sad 
mistake,  and  they  will  find  it  so,  if  they  do  not  employ  their  en- 
ergies  for  God.  And  when  they  die,  instead  of  finding  heaven 
at ° the  end  of  the  path  they  are  pursuing,  they  will  find  hell 

there 

In  dealing  with  a  convicted  sinner,  _  he  sure  to  drive  him 
away  from  every  refuge,  and  not  leave  him  an  inch  of  ground  to 
stand  on,  so  long  as  he  resists  God.  This  need  not  take  a  long 
time  to  do.  When  the  Spirit  of  God  is  at  work  striving  with 
a  sinner,  it  is  easy  to  drive  him  from  his  refuges.  You  will 
find  the  truth  will  be  like  a  hammer,  crushing  wherever  it 
strikes.  Make  clean  work  with  it,  so  that  he  shall  give  up  all 

for  God.  ,  ,  ty 

Make  the  sinner  see  clearly  the  nature  and  extent  ot  me  V i- 

vine  law,  and  press  the  main  question  of  entire  submission  to 
God.  Bear  down  on  that  point  as  soon  as  you  have  made  him 
clearly  understand  what  you  aim  at,  and  do  not  turn  off  upon 

any  thing  else.  .  , 

Be  careful,  in  illustrating  the  subject,  not  to  mislead  the  mind 

so  as  to  leave  the  impression  that  a  selfish  submission  will  an¬ 
swer,  or  a  selfish  acceptance  of  the  atonement,  or  a  selfish  giv¬ 
ing  up  to  Christ  and  receiving  him,  as  if  a  man  was  making  a 
good  bargain,  givingup  his  sins  and  receiving  salvation  in  ex¬ 
change.  "This  is  mere  barter,  and  not  submission  to  God. 
Leave  no  ground  in  your  explanations  or  illustrations,  for  sue 
a  view  of  the  matter.  Man’s  selfish  heart  will  eagerly  seize 
such  a  view  of  religion,  if  it  be  presented,  and  very  likely  close 

in  with  it,  and  thus  get  a  false  hope. 

Another  time  I  shall  call  your  attention  to  certain  things  that 
are  to  be  avoided  in  dealing  with  sinners. 

REMARKS. 

1.  Make  it  an  object  of  constant  study  and  of  daily  reflection 
and  prayer,  to  learn  how  to  deal  with  sinners,  so  as  to  promote 


TO  WIN  SOULS  REQUIRES  WISDOM. 


159 


eir  conversion.  It  is  the  great  business  on  earth  of  every 
nristian,  to  save  souls.  People  often  complain  that  they  do 
t  know  how  to  take  hold  of  this  matter.  Why,  the  reason  is 
lin  enough ;  they  ha  ve  never  studied  it.  I  hey  never  took 
1 3  proper °pains  to  qualify  themselves  for  the  work  of  saving 
uls.  If  people  made  it  no  more  a  matter  of  attention  and 
3ught  to  qualify  themselves  for  their  worldly  business,  than 
jw  do  to  save  souls,  how  do  you  think  they  would  succeed  ? 
3W,  if  you  are  thus  neglecting  the  main  business  of  life,  what 
3  you  living  for?  If  you  do  not  make  it  a  matter  of  study, 
I  w  you  may  most  successfully  act  in  building  up  the  kingdom 
|  Christ,  y  ou  are  acting  a  very  wicked  and  absurd  part  as  a 
[lristian. 

2.  Many  professors  of  religion  do  more  hurt  than  good,  when 
3y  attempt  to  talk  to  impenitent  sinners.  They  have  so  little 

jtowledge  and  skill,  that  their  remarks  rather  divert  attention 
in  increase  it. 

3.  Be  careful  to  find  the  'point  where  the  Spirit  of  God  is 
essing  a  sinner,  and  press  the  same  point  in  all  your  remarks, 
you  divert  his  attention  from  that  point,  you  will  be  in  great 
nger  of  destroying  his  convictions.  Take  pains  to  learn  the 
.te  of  his  mind,  what  he  is  thinking  of,  how  he  feels,  and 
lat  he  feels  most  deeply  upon,  and  then  press  that  thorough- 

and  don’t  divert  his  mind  by  talking  about  any  thing  else. 
3  not  fear  to  press  that  point,  for  fear  of  driving  him  to  dis- 
xtion.  Some  people  fear  to  press  a  point  to  which  the  mind 
tremblingly  alive,  lest  they  should  injure  the  mind,  notwith- 
ginding  the  Spirit  of  God  is  evidently  debating  that  point  with 
|3  sinner.  This  is  an  attempt  to  be  wiser  than  God.  You 
ould  clear  up  the  point,  throw  the  light  of  truth  all  around 
.  and  bring  the  soul  to  yield,  and  then  the  mind  is  at  rest. 

4.  Great  evils  have  arisen,  and  many  false  hopes  have  been 
hgated,  by  not  discriminating  between  an  awakened  ana  a  cou¬ 
nted  sinner.  For  the  want  of  this,  persons  who  are  only 
yakened  are  immediately  pressed  to  submit;  u you  must  re¬ 
nt,”  “  submit  to  God,”  when  they  are  not  in  fact  convinced 
their  guilt,  nor  instructed  so  far  as  even  to  know  what  sub- 
ssion  means.  This  is  one  way  in  which  revivals  have  been 
eatly  injured  by  indiscriminate  exhortations  to  repent,  unac- 

!  mpanied  with  proper  instruction. 

5.  Anxious  sinners  are  to  be  regarded  as  being  in  a  veiy  so- 
nn  and  critical  state.  They  have  in  fact  come  to  a  turning 
int.  It  is  a  time  when  their  destiny  is  likely  to  be  settled 
•  ever.  The  Spirit  of  God  will  not  strive  always.  Christians 


160 


TO  WIN  SOULS  REQUIRES  WISDOM. 


ought  to  feel  deeply  for  them.  In  many  respects  their  circum 
stances  are  more  solemn  than  the  judgment  day.  tlie11 

destiny  is  settled.  The  judgment  day  reveals  it.  And  the  par¬ 
ticular  time  when  it  is  done  is  when  the  Spirit  ts  striving  with 
them.  Christians  should  remember  their  awful  responsibility 
at  such  times.  The  physician,  if  he  knows  any  thing  of  his 
duty,  sometimes  feels  himself  under  a  very  solemn  responsibili¬ 
ty.  His  patient  is  in  a  critical  state,  where  a  little  error  will 
destroy  life,  and  he  hangs  quivering  between  life  and  death.  If 
such  responsibility  is  felt  in  relation  to  the  body,  what  awful 
responsibility  should  be  felt  in  relation  to  the  soul,  when  it  is 
seen  to  hang  trembling  on  a  point,  and  its  destiny  is  now  to  be 
decided.  One  false  impression,  one  indiscreet  remark,  one  sen¬ 
tence  misunderstood,  a  slight  diversion  of  mind,  may  wear  him 
the  wron^  way,  and  his  soul  is  lost.  Never  was  an  angel  em¬ 
ployed  in  a  more  solemn  work,  than  that  of  dealing  with 
.  sinners  who  are  under  conviction.  How  solemnly  and  care¬ 
fully  then  should  Christians  walk,  how  wisely  and  skill¬ 
fully  work,  if  they  do  not  mean  to  be  the  means  of  damning  a 

soul !  ,  .  ,  , 

Finally. — If  there  is  a  sinner  in  this  house,  let  me  say  to 

him,  Abandon  all  your  excuses.  You  have  been  told  to-night 
that  they  are  all  vain.  To-night  it  will  be  told  in  hell,  and  told 
in  heaven,  and  echoed  from  the  ends  of  the  universe,  what  you 
decide  to  do.  This  very  hour  may  seal  your  eternal  destn  y 
Will  you  submit  to  God  to-night — now? 


t 


LECTURE  XI. 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 
Text.— “He  that  winneth  souls  is  wise.”— Proverbs  xi.  30. 


1 

i 

I  preached  last  Friday  evening  from  the  same  text,  on  the 
lethod  of  dealing  with  sinners  by  private  Christians.  My  ob- 
Tct  at  this  time  is  to  take  up  the  more  public  means  of  grace, 
nth  particular  reference  to  the 

DUTIES  OF  MINISTERS. 

As  I  observed  in  my  last  lecture,  wisdom  is  the  appropriate 
daptation  of  means  for  securing  a  desired  end.  The  great  end 
,r  which  the  Christian  Ministry  was  appointed,  is  to  glorifjr 
rod  in  the  salvation  of  souls.  In  speaking  on  this  subject  I 
!  ropose  to  show, 

I.  That  a  right  discharge  of  the  duties  of  a  minister  requires 
reat  wisdom. 

II.  That  the  amount  of  success  in  the  discharge  of  his  duties 
ther  things  being  equal)  decides  the  amount  of  wisdom  em- 
oyed  by  him  in  the  exercise  of  his  office. 

l.  I  am  to  show  that  a  right  discharge  of  the  duties  of  a  min- 
ter  requires  great  wisdom. 

1.  On  account  of  the  opposition  it  encounters.  The  very  end 
r  which  the  ministry  is  appointed  is  one  against  which  is  ar- 
yed  the  most  powerful  opposition  of  sinners  themselves.  If 
en  were  willing  to  receive  the  gospel,  and  there  were  nothing 
':eded  to  be  done  but  to  tell  the  story  of'  redemption,  a  child 
ight  convey  the  news.  But  men  are  opposed  to  the  gospel, 
hey  are  opposed  to  their  own  salvation,  in  this  way.  Their 
position  is  often  violent  and  determined.  I  once  saw  a  maniac 
bo  had  formed  designs  against  his  own  life,  and  he  would  ex¬ 
cise  the  utmost  sagacity  and  cunning  to  effect  his  purpose, 
e  would  be  as  artful,  and  make  his  keepers  believe  he  had  no 
ch  design,  that  he  had  given  it  all  up,  and  would  appear  as 
Id  and  sober,  and  at  the  instant  the  keeper  was  off  his  guard 
would  lay  hands  on  himself.  So  sinners  often  exercise  great 
nning  in  evading  all  the  efforts  that  are  made  to  save  them, 
id  to  meet  this  dreadful  cunning,  and  overcome  it  so  as  to  save 

m,  ministers  need  a  great  amount  of  wisdom. 

14% 


162  A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 

2.  The  particular  means  appointed  to  be  employed  m  the 
work,  show  the  necessity  of  great  wisdom  in  ministers.  _  If  men 
were  converted  by  an  act  of  physical  omnipotence,  creating  some 
new  taste,  or  something  like  that,  and  if  sanctification  were 
nothing  but  the  same  physical  omnipotence  rooting  out  the  re¬ 
maining  roots  of  sin  from  the  soul,  it  would  not  require  so  much 
sagacity  and  skill  to  win  souls.  Nor  would  there  then  be  any 
meaning  in  the  text.  But  the  truth  is,  that  regeneration  and 
sanctification  are  to  be  effected  by  moral  means— by  argument 
and  not  by  force.  There  never  was  and  never  will  be  any  one 
saved  by  any  thing  but  truth  as  the  means.  Truth  is  the  out¬ 
ward  means,  the  outward  motive,  presented  first  by  man  and 
then  by  the  Holy  Spirit.  Take  into  view  the  opposition  of  the 
sinner  himself,  and  you  see  that  nothing,  after  all,  short  of  the 
wisdom  of  God  and  the  moral  power  of  the  Holy  Spirit,  can 
break  down  this  opposition,  and  bring  him  to  submit  to  God. 
Still  the  means  are  to  be  used  by  men,  and  means  adapted  to 
the  end,  skillfully  used.  God  has  provided  that  the  work  of 
conversion  and  sanctification  shall  in  all  cases  be  done  by  means 
of  that  kind  of  truth,  applied  in  that  connection  and  relation, 

which  is  fitted  to  produce  such  a  result. 

3  He  has  the  powers  of  earth  and  hell  to  overcome,  and  that 
calls  for  wisdom.  The  devil  is  constantly  at  work,  trying  to 
prevent  the  success  of  ministers,  laboring  to  divert  the  attention 
from  the  subject  of  religion,  and  to  get  the  sinner  away  from 
God  and  lead  him  down  to  hell.  The  whole  frame-work  of 
society,  almost,  is  hostile  to  religion.  Nearly  all  the  influences 
which  surround  a  man,  from  his  cradle  to  his  grave,  m  the  pre¬ 
sent  state  of  society,  are  calculated  to  defeat  the  design  of  the 
ministry.  Does  not  a  minister  then  need  great  wisdom,  to  con¬ 
flict  with  the  powers  of  darkness  and  the  whole  influence  of  the 
world,  in  addition  to  the  sinner’s  own  opposition? 

3.  The  same  is  seen  from  the  infinite  importance  of  the  end 
itself.  The  end  of  the  ministry,  is  the  salvation  of  the  soul. 
When  we  consider  the  importance  of  the  end,  and  the  difficulties 
of  the  work,  who  will  not  say  with  the  apostle,  “  Who  is  suffi¬ 
cient  for  these  things?” 

4.  He  must  understand  how  to  wake  up  the  church,  and  get 
them  out  of  the  way  of  the  conversion  of  sinners.  This  is  often 
the  most  difficult  part  of  a  minister’s  work,  and  requires  more 
wisdom  and  patience  than  any  thing  else.  Indeed,  to  do  this 
successfully,  is  a  most  rare  qualification  in  the  Christian  minis¬ 
try.  It  is  a  point  where  almost  all  ministers  fail.  They  know 
not  how  to  wake  up  the  church,  and  raise  the  tone  of  piety 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


163 


;o  a  high  standard,  and  thus  clear  the  way  for  the  work  of  con¬ 
version.  Many  ministers  can  preach  to  sinners  very  well,  but 
yain  little  success,  while  the  counteracting  influence  of  the 
ffiurch  resists  it  all,  and  they  have  not  skill  enough  to  remove 
he  difficulty.  There  is  only  here  and  there  a  minister  in  the 
•ountry,  who  knows  how  to  probe  the  church  when  they  are  in  a 
,  *,old,  backslidden  state,  so  as  effectually  to  wake  them  up,  and 
1  ceep  them  awake.  The  members  of  the  church  sin  against 
such  light,  that  when  they  become  cold  it  is  very  difficult  to  rouse 
hem  up.  They  have  a  form  of  piety  which  wards  off  the  truth, 
vhile  at  the  same  time  it  is  just  that  kind  of  piety  which  has  no 
xnver  nor  efficiency.  Such  professors  are  the  most  difficult  in- 
lividuals  to  arouse  from  their  slumbers.  I  do  not  mean  that 
hey  are  always  more  wicked  than  the  impenitent.  They  are 
fften  employed  about  the  machinery  of  religion,  and  pass  for 
|/ery  good  Christians,  but  are  of  no  use  in  a  revival. 

I  know  ministers  are  sometimes  amazed  to  hear  it  said  that 
j  ffiurches  are  not  awake.  No  wonder  such  ministers  do  not 
enow  how  to  wake  a  sleeping  church.  There  was  a  young 
Licentiate  heard  brother  Foote  the  other  day,  in  this  city,  pour- 
ng  out  truth,  and  trying  to  wake  up  the  churches,  and  he  knew 
50  little  about  it,  that  he  thought  it  was  abusing  the  churches.  So 
l  perfectly  blind  was  he  that  he  really  thought  the  churches  in 
;  New  York  were  all  awake  on  the  subject  of  religion.  So  some 
/•ears  ago  there  was  a  great  controversy  and  opposition  raised, 
oecause  so  much  was  said  about  the  churches  being  asleep.  It 
vas  all  truth,  yet  many  ministers  knew  nothing  about  it,  and 
were  astonished  to  hear  such  things  said  about  the  churches. 
When  it  has  come  to  this,  that  ministers  do  not  know  when  the 
church  is  asleep,  no  wonder  that  we  have  no  revivals.  I  was 
invited  once  to  preach  at  a  certain  place.  I  asked  the  minister 
what  was  the  state  of  the  church.  “  O,”  says  he,  “  to  a  man 

hey  are  awake.”  I  was  delighted  at  the  idea  of  laboring  in 

such*  a  church,  for  it  was  a  sight  I  had  never  yet  seen,  to  see 

every  single  member  awake  in  a  revival.  But  when  I  got  there, 

[  found  the  church  sleepy  and  cold,  and  I  doubt  whether  one  of 
hem  was  awake. 

Here  is  the  great  difficulty  in  keeping  up  revivals,  to  keep 
he  church  thoroughly  awake  and  engaged.  It  is  one  thing  for 
i  church  to  get  up  in  their  sleep,  and  bluster  about  and  run  over 
3ach  other :  and  a  widely  different  thing  for  them  to  have  their 
jyes  open,  and  their  senses  about  them,  and  be  wide  awake,  so 
is  to  know  how  to  find  God,  and  how  to  work  for  Christ. 

5.  He  must  know  how  to  set  the  church  to  work ,  when  they 

\ 


164 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


are  awake.  If  a  minister  attempts  to  go  to  work  alone,  calcu¬ 
lating  to  do  it  all  himself,  it  is  like  attempting  to  roll  a  great  stone 
up  a  hill  alone.  The  church  can  do  much  to  help  forward  a 
revival.  Churches  have  sometimes  had  powerful  revivals  with¬ 
out  any  minister.  But  when  a  minister  has  a  church  who  are 
awake,  and  knows  how  to  set  them  to  work,  and  how  to  sit  at 
the  helm  and  guide  them,  he  may  feel  strong,  and  oftentimes 
may  find  that  they  do  more  than  he  does  himself,  in  the  conver¬ 
sion  of  sinners. 

6.  In  order  to  he  successful,  a  minister  needs  great  wisdom  to 
know  how  to  keep  the  church  to  the  work.  Often  the  church 
seem  just  like  children.  You  set  children  to  work,  and  they 
appear  to  be  all  engaged,  but  as  soon  as  your  back  is  turned, 
they  will  stop  and  go  to  play.  The  great  difficulty  in  continuing 
a  revival,  lies  here.  And  to  meet  it  requires  great  wisdom.  To 
know  how  to  break  them  down  again,  when  their  heart  gets 
lifted  up  because  they  have  had  such  a  great  revival;  to  wake 
them  up  afresh  when  their  zeal  begins  to  flag;  to  keep  their 
hearts  full  of  zeal  for  the  work ;  these  are  some  of  the  most  dif¬ 
ficult  things  in  the  world.  Yet  if  a  minister  would  be  success¬ 
ful  in  winning  souls,  he  must  know  when  they  first  begin  to 
growT  proud,  or  to  lose  the  spirit  of  prayer,  and  when  to  probe 
them,  and  how  to  search  them  over  again,  how  to  keep  the 
church  in  the  field,  gathering  the  harvest  of  the  Lord. 

7.  He  must  understand  the  gospel.  But  you  will  ask,  Do 
not  all  ministers  understand  the  gospel?  I  answer,  that  they 
certainly  do  not  all  understand  it  alike,  for  they  do  not  all 
preach  alike. 

8.  He  must  know  how  to  divide  it,  so  as  to  bring  forward 
the  particular  truths,  in  that  order,  and  to  make  them  bear  upon 
those  points  and  at  such  times,  as  are  calculated  to  produce  a 
given  result.  A  minister  should  understand  the  philosophy  of 
the  human  mind,  so  as  to  know  how  to  plan  and  arrange  his 
labors  wisely.  Truth,  when  brought  to  bear  upon  the  m'ind, 
is  in  itself  calculated  to  produce  corresponding  feelings.  The 
minister  must  know  what  feelings  he  wishes  to  produce,  and 
how  to  bring  such  truth  to  bear  as  is  calculated  to  produce  these 
feelings.  He  must  know  how  to  present  truth  calculated  to 
humble  Christians,  or  to  make  them  feel  for  sinners,  or  to 
awaken  sinners,  or  to  convert  them. 

Often,  when  sinners  are  awakened,  the  ground  is  lost  for  the 
want  of  wisdom  in  following  up  the  blow.  Perhaps  a  rousing 
sermon  is  preached,  Christians  are  moved,  and  sinners  begin 
to  feel,  and  the  next  Sabbath  something  will  be  brought  for- 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


165 


trard  that  has  no  connection  with  the  state  of  feeling  in  the 
ongregation,  and  that  is  not  calculated  to  lead  the  mind  on  to 
ie  exercise  of  right  feelings.  It  shows  how  important  it  is 
lat  a  minister  should  understand  how  to  produce  a  given  im- 
ression,  at  what  time  it  may  and  should  be  done,  and  by  what 
•uth,  and  how  to  follow  it  up,  till  the  sinner  is  broken  down 
nd  brought  in. 

A  great  many  good  sermons  preached,  are  all  lost  for  the 
/■ant  of  a  little  wisdom  here.  They  are  good  sermons,  and 
alculated,  if  well  timed,  to  do  great  good ;  but  they  have  so 
ttle  connection  with  the  actual  state  of  feeling  in  the  congre- 
ation,  that  it  would  be  more  than  a  miracle  if  they  should 
roduce  a  revival.  A  minister  may  preach  in  this*  random 
ray  till  he  has  preached  himself  to  death,  and  never  produce 
ay  great  results.  He  may  convert  here  and  there  a  scattering 
ml ;  but  he  will  not  move  the  mass  of  the  congregation,  unless 
e  knows  how  to  follow  up  his  impressions,  to  carry  out  a  plan 
operations  and  execute  it,  so  as  to  carry  on  the  work  when 
is  begun.  He  must  not  only  be  able  to  blow  the  trumpet  so 
>ud  as  to  start  the  sinner  up  from  his  lethargy,  but  when  he 
waked,  he  must  lead  him  by  the  shortest  way  to  Jesus 
Christ.  And  not  as  soon  as  sinners  are  roused  by  a  sermon, 
amediately  begin  to  preach  about  some  remote  subject,  that 
as  no  tendency  to  carry  on  the  work. 

9.  To  reach  different  cdasses  of  sinners  successfully ,  requires 
reat  wisdom  on  the  part  of  a  minister.  For  instance,  a  ser- 
on  on  a  particular  subject  may  start  a  particular  class  of  per¬ 
ms  among  his  hearers.  Perhaps  they  will  begin  to  look 
:rious,  or  perhaps  talk  about  it,  or  perhaps  they  will  begin  to 
ivil  about  it.  Now,  if  the  minister  is  wise,  he  will  know  how 

observe  those  indications,  and  to  follow  right  on  with  ser- 
ons  adapted  to  this  class,  until  he  leads  them  into  the  king- 
mi  of  God.  Then  let  him  go  back  and  take  another  class, 
id  out  where  they  are  hid,  break  down  their  refuges,  and  fol- 
w  them  up,  till  he  leads  them  into  the  kingdom  of  God.  He 
lould  thus  beat  about  every  bush  where  sinners  liide  them- 
lves,  as  the  voice  of  God  followed  Adam  in  the  garden — 
Adam,  where  art  thou?”  till  one  class  of  hearers  after 
lother  are  brought  in,  and  so  the  whole  community  converted, 
ow  a  minister  must  be  very  wise  to  do  this.  It  never  will 
}  done  so,  till  a  minister  sets  himself  to  hunt  out  and  bring  in 
"ery  class  of  sinners  in  his  congregation,  the  old  and  young, 
ale  and  female,  rich  and  poor. 

10.  A  minister  needs  great  wisdom  to  get  si.  mers  away  from 


166  A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 

their  present  refuges  oflies,  without  forming  new  hiding  places 
for  them.  I  once  sat  under  the  ministry  of  a  man  who  had 
contracted  a  great  alarm  about  heresies,  and  was  constantly  em¬ 
ployed  in  confuting  them.  And  he  used  to  bring  up  many 
such  heresies  as  his  people  never  heard  of.  He  got  his  ideas 
chiefly  from  books,  and  mingled  very  little  among  the  people 
to  know  what  they  thought.  And  the  result  of  his  labors  often 
was  that  the  people  would  be  taken  with  the  heresy,  more  than 
with  the  argument  against  it.  The  novelty  of  the  error  attracted 
their  attention  so  much  that  they  forgot  the  answer.  And  in 
that  way,  he  gave  many  of  his  people  new  objections  against  re¬ 
ligion,  such  as  they  never  thought  of  before.  If  a  man  does  not 
mingle  enough  with  mankind  to  know  how  people  think  now-a- 
days,  he  cannot  expect  to  be  wise  to  meet  their  objections  and 

difficulties.  .  r 

I  have  heard  a  great  deal  of  preaching  against  Umyersaiists, 

that  did  more  hurt  than  good,  because  the  preachers  did  not  un¬ 
derstand  how  Universalists  of  the  present  day  reason.  They 
have  never  mingled  with  Universalists,  and  know  not  r\hat  thmy 
believe  and  how  they  argue,  noio ,  but  have  got  all  they  know  of 
Universal  ism  from  books  that  were  written  long  ago,  and  are 
now  out  of  date  among  Universalists  themselves.  And  the  conse¬ 
quence,  is  that  when  they  attempt  to  preach  against  Umversalism 
they  oppose  a  man  of  straw,  and  not  Universalist  sentiments  as 
they  are  now  found  in  the  community.  And  people  either  laugh 
at  them,  or  say  it  is  all  lies,  for  they  know  Universalists  do  not 
hold  such  sentiments  as  are  ascribed  to  them  by  the  preacher. 

When  ministers  undertake  to  oppose  a  present  heresy,  they 
ought  to  know  what  it  is  at  present.  For  instance,  almost  all 
those  who  write  and  preach  against  Universalism  think  they 
are  called  upon  to  oppose  the  idea  that  God  is  all  mercy.  They 
suppose  Universalists  hold  the  doctrine  that  God  is  all  meicy, 
and  that  when  they  have  refuted  this  doctrine,  they  have  got  Uni¬ 
versalists  down.  But  this  is  not  true.  They  do  not  hold  such 
doctrine.  They  deny  it  altogether.  They  reject  the  idea  of 
mercy  in  the  salvation  of  men,  for  they  hold  that  every  man  is 
punished  in  full  according  to  his  just  deserts.  Of  what  use  is 
it  then,  to  argue  against  Universalists,  that  God  is  a  God  of  jus¬ 
tice  and  not  a  God  all  mercy,  when  they  hold  to  the  justice  of 
God  alone  as  the  ground  of  salvation,  and  do  not  admit  the  idea 
of  mercy  at  all  ?  In  like  manner,  I  have  heard  men  preach 
against  the  idea  that  men  are  saved  in  their  sins,  and  they  sup¬ 
posed  they  were  preaching  down  Universalist  doctrine.  Uni¬ 
versalists  believe  no  such  thing.  They  believe  that  all  men 


A  WISE  MINISTER  WILL  BE  SOCCESSFUL. 


167 


vill  be  made  holy,  and  saved  in  that  way.  This  shows  the  im- 
lortance  of  knowing  what  people  actually  hold,  before  you  try 
d  reason  them  out  of  their  errors.  It  is  of  no  use  to  misrepre- 
ent  a  man’s  doctrines  to  his  face,  and  then  try  to  reason  him 
ut  of  them.  You  must  state  his  doctrine  just  as  he  holds  it, 
nd  state  his  arguments  fairly.  Otherwise,  if  you  state  them 
/rong,  you  either  make  him  angry,  or  he  laughs  in  his  sleeve 
t  the  advantage  you  give  him.  He  will  say,  That  man  can’t 
rgue  with  me  on  fair  grounds ;  he  has  to  misrepresent  our 
octrines  in  order  to  confute  me.  Great  hurt  is  done  in  this 
/ay.  Ministers  do  not  intend  to  misrepresent  their  opponents  ; 
jut  the  effect  of  it  is,  that  the  poor  miserable  creatures  who 
old  these  errors  go  to  hell,  because  ministers  do  not  take  care 
)  inform  themselves  what  are  their  real  errors.  Errors  are 
ever  torn  away  by  such  a  process.  I  mention  these  cases,  to 
howhowmuch  wisdom  a  minister  must  have  to  meet  the  cases 
lat  occur.  He  must  be  acquainted  with  the  real  views  of 

!'ien  in  order  to  meet  them,  and  do  away  their  errors  and  mis- 
ikes. 

1 1.  Ministers  ought  to  know  what  measures  are  best  calcula- 
:d  to  aid  in  accomplishing  the  great  end  of  their  office,  the 
ilvation  of  souls.  Some  measures  are  plainly  necessary.  By 
leasures  I  mean  what  things  should  be  done  to  get  the  atten- 
on  of  the  people,  and  bring  them  to  listen  to  the  truth.  Build- 
»g  houses  for  worship,  and  visiting  from  house  to  house,  &- c. 
re  all  “  measures,”  the  object  of  which  is  to  get  the  attention  of 
eople  to  the  gospel.  Much  wisdom  is  requisite  to  devise 
id  carry  forward  all  the  various  measures  that  are  adapted  to 
.vor  the  success  of  the  gospel. 

What  do  the  politicians  do  ?  They  get  up  meetings,  circu- 
.te  handbills  and  pamphlets,  blaze  away  in  the  newspapers, 
rnd  their  ships  about  the  streets  on  wheels  with  flags  and  sail¬ 
's,  send  coaches  all  over  town,  with  handbills,  to  bring  people 
*p  to  the  polls,  all  to  gain  attention  to  their  cause  and  elect  their 
mdidate.  All  these  are  their  “measures,”  and  for  their  end 
,ey  are  wisely  calculated.  The  object  is  to  get  up  an  excite- 
ent,  and  bring  the  people  out.  They  know  that  unless  there 
m  be  an  excitement  it  is  in  vain  to  push  their  end.  I  do  not 
ean  to  say  that  their  measures  are  pious,  or  right,  but  only 
at  they  are  wise,  in  the  sense  that  they  are  the  appropriate 
^plication  of  means  to  the  end. 

The  object  of  the  ministry  is  to  get  ail  the  people  to  feel  that 
e  devil  has  no  right  to  rule  this  world,  but  that  they  ought  all 
give  themselves  to  God,  and  vote  in  the  Lord  Jesus  Christas 


168 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


the  governor  of  the  universe.  Now  what  shall  he  done?  What 
measures  shall  we  take?  Says  one,  “  Be  sure  and  have  nothing 
that  is  new.”  Strange !  The  object  of  our  measures  is  to  gain 
attention,  and  you  must  have  something  new.  As  sure  as  the 
effect  of  a  measure  becomes  stereotyped,  it  ceases  to  gain  atten¬ 
tion,  and  then  you  must  try  something  new.  You  need  not 
make  innovations  in  every  thing.  But  whenever  the  state  of 
things  is  such  that  any  thing  more  is  needed,  it  must  be  some¬ 
thing  new ,  otherwise  it  will  tail.  A  minister  should  never  in¬ 
troduce  innovations  that  are  not  called  for.  If  he  does,  they 
will  embarrass  him.  He  cannot  alter  the  gospel ;  that  remains 
the  same.  But  new  measures  are  necessary  from  time  to  time, 
to  awaken  attention,  and  bring  the  gospel  to  bear  upon  the  pub¬ 
lic  mind.  And  then  a  minister  ought  to  know  how  to  introduce 
new  things,  so  as  to  create  the  least  possible  resistance  or  reac¬ 
tion.  Mankind  are  fond  of  form  in  religion.  They  love  to 
have  their  religious  duties  stereotyped,  so  as  to  leave  them  at 
ease.  And  they  are  therefore  inclined  to  resist  any  new  move¬ 
ment,  designed  to  rouse  them  up  to  action  and  feeling.  Hence 
it  is  all-important  to  introduce  new  things  wisely,  so  as  not  to 
give  needless  occasion  or  apology  for  resistance. 

12.  Not  a  little  wisdom  is  sometimes  needed  by  a  minister, 
to  know  when  to  'put  a  stop  to  new  measures.  When  a  measure 
has  novelty  enough  to  secure  attention  to  the  truth,  ordinarily 
no  other  new  measure  should  be  introduced.  You  have  secured 
the  great  object  of  novelty.  Any  thing  more  will  be  in  danger 
of  diverting  the  public  mind  away  from  the  great  object,  and 
fixing  it  on  the  measures  themselves.  And  then,  if  you  intro¬ 
duce  novelties  when  they  are  not  called  for,  you  will  go  over 
so  large  a  field,  that  by  and  by  when  you  really  want  something 
new,  you  will  have  nothing  else  to  introduce,  without  doing 
something  that  will  give  too  great  a  shock  to  the  public  mind. 
The  Bible  has  laid  down  no  specific  course  of  measures  to  pro¬ 
mote  revivals  of  religion,  but  has  left  it  to  ministers  to  adopt 
such  as  are  wisely  calculated  to  secure  the  end.  And  the  more 
sparing  we  are  of  our  new  things,  the  longer  we  can  use  them, 
to  keep  public  attention  awake  to  the  great  subject  of  religion. 
By  a  wise  course  this  may  undoubtedly  be  done  for  a  long  se¬ 
ries  of  years,  until  our  present  measures  will  by  and  by  have 
sufficient  novelty  in  them  again,  to  attract  and  fix  public  atten¬ 
tion.  And  so  we  shall  never  want  for  something  new. 

13.  A  minister,  to  win  souls,  must  know  how  to  deal  with 
careless ,  with  awakened ,  and  with  anxious  sinners,  so  as  to  lead 
them  right  to  Christ  in  the  shortest  and  most  direct  way.  It  is 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


169 


mazing  to  see  how  many  ministers  there  are  who  do  not  know 
ow  to  deal  with  sinners,  or  what  to  say  to  them  in  their  various 
ates  of  mind.  A  good  woman  in  Albany  told  me,  that  when 
le  was  under  concern  she  went  to  her  minister,  and  asked 
im  to  tell  her  what  she  must  do  to  get  relief.  And  he  said 
od  had  not  given  him  much  experience  on  the  subject,  and  ad- 
sed  her  to  go  to  such  a  deacon,  who  perhaps  could  tell  her 
hat  to  do.  The  truth  was,  he  did  not  know  what  to  say  to  a 
nner  under  conviction,  although  there  was  nothing  peculiar  in 
?r  case.  Now  if  you  think  this  minister  a  rare  case,  you  are 
i:te  deceived.  There  are  many  ministers  who  do  not  know 
hat  to  say  to  sinners. 

A  minister  once  appointed  an  anxious  meeting,  and  went  to 
tend  it,  and  instead  of  going  round  to  the  individuals,  he  be- 
in  to  ask  them  the  catechism,  “  Wherein  doth  Christ  execute 
e  office  of  a  priest?”  About  as  much  in  point  to  a  great 
any  of  their  minds  as  any  thing  else, 

I  know  a  minister  who  held  an  anxious  meeting,  and  went 
attend  it  with  a  written  discourse ,  which  he  had  prepared 
I  r  the  occasion.  Just  as  wise  as  it  would  be  if  a  physician, 
dng  out  to  visit  his  patients,  should  sit  down  at  leisure  and 
rite  all  the  prescriptions  before  he  had  seen  them.  A  minis- 
r  needs  to  know  the  state  of  mind  of  the  individuals,  before  he 
m  know  what  truth  will  be  proper  and  useful  to  administer, 
say  these  things,  not  because  I  love  to  do  it,  but  because 
uth,  and  the  object  before  me,  requires  them  to  be  said.  And 
;  ich  instances  as  I  have  mentioned  are  by  no  means  rare. 

A  minister  should  know  how  to  apply  truth  to  all  the  situa- 
3ns  in  which  he  may  find  dying  sinners  going  down  to  hell. 
ie  should  know  how  to  preach,  how  to  pray,  how  to  conduct 
>ayer  meetings,  and  how  to  use  all  the  means  for  bringing  the 
uth  of  God  to  bear  upon  the  kingdom  of  darkness.  Does  not 
'.is  require  wisdom?  And  who  is  sufficient  for  these  things? 

'  II.  The  amount  of  a  minister’s  success  in  winning  souls 
' ther  things  being  equal)  invariably  decides  the  amount  of 
isdom  he  has  exercised  in  the  discharge  of  his  office. 

1.  This  is  plainly  asserted  in  the  text.  “He  that  winneth 
Vuls  is  wise.”  That  is,  if  a  man  wins  souls,  he  does  skill- 
lly  adapt  means  to  the  end,  which  is,  to  exercise  wisdom, 
le  is  the  more  wise,  by  how  much  the  greater  is  the  number 
’  sinners  that  he  saves.  A  blockhead  may  indeed  now  and 
ien  stumble  on  such  truth,  or  such  a  manner  of  exhibiting  it, 

5  to  save  a  soul.  It  would  be  a  wonder  indeed  if  any  minister 
d  not  sometimes  have  something  in  his  sermons  that  would 

15 


170 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


meet  the  case  of  some  individual.  But  the  a^unt  of 
wisdom  is  to  be  decided,  “  other  things  being  equal,  by  the 
number  of  cases  in  which  he  is  successful  in  converting  sin- 
ners. 

Take  the  case  of  a  physician.  The  greatest  quack  in  New 
York  may  now  and  then  stumble  upon  a  remai  liable  cui  e,  and 
so  o-et  his  name  up  with  the  ignorant.  But  sober  and  judicious 
people  judge  of  the  skill  of  a  physician  by  the  uniformity  of 
his  success  in  overcoming  disease,  the  variety  of  diseases  he  can 
manage,  and  the  number  of  cases  in  which  he  is  successful  m 
saving  his  patients.  The  most  skillful  saves  the  most, 
is  common  sense.  It  is  truth.  And  it  is  just  as  tiue  in  regard 
to  success  in  saving  souls,  and  true  in  just  the  same  sense. 

2.  This  principle  is  not  only  asserted  in  the  text,  but  it  is  a 
matter  of  fact,  a  historical  truth,  that  “He  that  winneth  souls 
is  wise.”  '  He  has  actually  employed  means  adapted  to  the  end, 

in  such  a  way  as  to  secure  the  end. 

3.  Success  in  saving  souls  is  evidence  that  a  man  understands 
the  gospel,  and  understands  human  nature,  that  he  knows  how 
to  adapt  means  to  his  end,  that  he  has  common  sense,  and  that 
he  has  that  kind  of  tact,  that  practical  discernment,  to  know 
how  to  get  at  people.  And  if  his  success  is  extensive,  it  shows 
that  he  knows  how  to  deal  with  a  great  variety  of  characters, 
in  a  great  variety  of  circumstances,  who  are  yet  all  the  enemies 
of  God,  and  to  bring  them  to  Christ.  To  do  this,  requires 
great  wisdom.  And  the  minister  who  does  it,  shows  that  he 
is  wise. 

4.  Success  in  winning  souls  shows  that  a  minister  not  only 
knows  how  to  labor  wisely  for  that  end,  but  also,  that  he  knows 
where  his  dependence  is.  You  know  that  fears  are  often  ex¬ 
pressed  respecting  those  ministers  who  are  aiming  most  directly 
and  earnestly  for  the  conversion  of  sinners.  People  say, 
“Why,  this  man  is  going  to  work  in  his  own  strength ;  one 
would  imagine  he  thinks  he  can  convert  souls  himself.”  How 
often  has  the  event  showed  that  the  man  knows  wrhat  he  is 
about,  very  well,  and  knows  where  his  strength  is  too.  He 
went  to  work  to  convert  sinners  so  earnestly,  just  as  if  he  could 
do  it  all  himself;  but  that  was  the  very  way  he  should  do. 
He  ought  to  reason  with  sinners,  and  plead  with  them,  as  faith¬ 
fully  and  fully,  as  if  he  did  not  expect  any  interposition  of  the 
Spirit  of  God,  or  as  if  he  knew  there  was  no  Holy  Ghost.  But 
whenever  a  man  does  this  successfully,  it  shows  that,  after  all, 
he  knows  he  must  depend  on  the  Spirit  of  God  alone  for  success. 

Objection. — There  are  many  who  feel  ail  objection  against 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


171 


his  subject,  arising  out  of  the  view  they  have  taken  of  the  min¬ 
istry  of  Jesus  Christ.  They  ask  us,  “  What  will  you  say  about 
he  ministry  of  Jesus  Christ,  was  not  he  wise?”  I  answer, 
Yes,  infinitely  wise.  But  in  regard  to  his  alleged  want  of 
success  in  the  conversion  of  sinners,  you  will  observe  the  fol- 
owing  things : 

(l.)  That  his  ministry  was  vastly  more  successful  than  is 
generally  supposed.  We  read  in  one  of  the  sacred  writers,  that 
fter  his  resurrection  and  before  his  ascension  “  he  was  seen  by 
hove  five  hundred  brethren  at  once.’1  If  so  many  as  five  hun¬ 
dred  brethren  were  found  assembled  together  at  one  place,  we 
ee  there  must  have  been  a  vast  number  of  them  scattered  over 
he  country. 

(2.)  Another  circumstance  to  be  observed  is,  that  his  public 
ministry  was  very  short,  less  than  three  years. 

(3.)  Consider  the  peculiar  design  of  his  ministry.  His  main 
bject  was  to  make  atonement  for  the  sins  of  the  world.  It  was 
ot  aimed  so  much  at  promoting  revivals.  The  “  dispensation 
f  the  Spirit”  was  not  yet  given.  He  did  not  preach  the  gospel 
o  fully  as  his  apostles  did  afterwards.  The  prejudices  of  the 
eople  were  so  fixed  and  violent  that  they  would  not  bear  it. 
Tat  he  did  not,  is  plain  from  the  fact  that  even  his  apostles,  ' 
To  were  constantly  with  him,  did  not  understand  the  atone- 
lent.  They  did  not  get  the  idea  that  he  was  going  to  die,  and 
onsequently,  when  they  heard  he  was  actually  dead,  they  were 
riven  to  despair,  and  thought  the  thing  was  all  gone  by,  and 
j  ieir  hopes  blown  to  the  winds.  The  fact  was,  that  he  had 
mother  object  in  view,  to  which  every  thing  else  was  made  to 
field,  and  the  perverted  state  of  the  public  mind,  and  the  obsti- 
ate  prejudices  prevailing,  showed  why  results  were  not  seen 
ny  more  in  the  conversion  of  sinners.  The  state  of  public 
|  pinion  was  such,  that  they  finally  murdered  him  for  what  he 
id  preach. 

Many  ministers  who  have  little  or  no  success,  are  hiding 
lemselves  behind  the  ministry  of  Jesus  Christ,  as  if  he  was  an 
nsuccessful  preacher.  Whereas,  in  fact,  he  was  eminently 
lccessful,  considering  the  circumstances  in  which  he  labored, 
’his  is  the  last  place  in  all  the  world  where  a  minister  who 
is  no  success  should  think  of  hiding  himself. 

REMARKS. 

1  ^ 

1.  A  minister  may  be  very  learned  and  not  wise.  There  are 
any  ministers  possessed  of  great  learning  ;  they  understand  all 
e  sciences,  physical,  moral,  and  theological;  they  may  know 

\  i 


172 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


the  dead  languages,  and  possess  all  learning,  and  yet  not  be  wise, 
in  relation  to  the  great  end  about  which  they  are  chiefly  em¬ 
ployed.  Facts  clearly  demonstrate  this.  “  He  that  winneth 
souls  is  wise.” 

2.  An  unsuccessful  minister  may  be  pious  as  well  as  learned, 
and  yet  not  wise.  It  is  unfair  to  infer  because  a  minister  is 
unsuccessful,  that  therefore  he  is  a  hypocrite.  There  may  be 
something  defective  in  his  education,  or  in  his  mode  of  viewing 
a  subject,  or  of  exhibiting  it,  or  such  a  want  of  comm.on  sense ,  as 
will  defeat  his  labors,  and  prevent  his  success  in  winning  souls, 
while  he  himself  may  be  saved — “  yet  so  as  by  fire.” 

3.  A  minister  may  be  very  ivise,  though  he  is  not  learned. 
He  may  not  understand  the  dead  languages,  or  theology  in  its 
common  acceptation ;  and  yet  he  may  know  just  what  a  minis¬ 
ter  of  the  gospel  wants  most  to  know,  without  knowing  many 
other  things.  A  learned  minister  and  a  wise  minister  are  dif¬ 
ferent  things.  Facts  in  the  history  of  the  church  in  all  ages 
prove  this.  It  is  very  common  for  churches,  when  looking  out 
for  a  minister,  to  aim  at  getting  a  very  learned  man.  Do  not 
understand  me  to  disparage  learning.  The  more  learning  the 
better,  if  he  is  also  wise  in  the  great  matter  he  is  employed 
about.  If  a  minister  knows  how  to  win  souls,  the  more  learn¬ 
ing  he  has  the  better.  But  if  he  has  any  other  kind  of  learning, 
and  not  this ,  he  will  infallibly  fail  of  the  end  of  his  ministry. 

4.  Want  of  success  in  a  minister  ( other  things  being  equal) 
proves,  (1.)  either  that  he  was  never  called  to  preach,  and  has 
taken  it  up  out  of  his  own  head;  or  (2.)  that  he  was  badly  edu¬ 
cated,  and  was  never  taught  the  very  things  he  wants  most  to 
know;  or  (3,)  if  he  was  called  to  preach,  and  knows  how  to  do 
his  duty,  he  is  too  indolent  and  too  wicked  to  do  it. 

5.  Those  are  the  best  educated  ministers ,  who  win  the  most 
souls.  Ministers  are  sometimes  looked  down  upon,  and  called  very 
ignorant,  because  they  do  not  know  the  sciences  and  languages ; 
although  they  are  very  far  from  being  ignorant  of  the  great 
thing  for  which  the  ministry  is  appointed.  This  is  wrong. 
Learning  is  important,  and  always  useful.  But  after  all,  a  min¬ 
ister  may  know  how  to  win  souls  to  Christ,  without  great 
learning,  and  he  has  the  best  education/or  a  minister ,  who  can 
win  the  most  souls  to  Christ. 

6.  There  is  evidently  a  great  defect  in  the  present  mode  of 
educating  ministers.  This  is  a  SOLEMN  FACT,  to  wThich 
the  attention  of  the  whole  church  should  be  distinctly  called; 
that  the  great  mass  of  young  ministers  who  are  educated  ac¬ 
complish  very  little. 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


173 


When  young  men  come  out  from  the  seminaries,  are  they 
fit  to  go  into  a  revival?  Look  at  a  place  where  there  has 
been  a  revival  in  progress,  and  a  minister  is  wanted.  Let  them 
send  to  a  theological  seminary  for  a  minister.  Will  he  enter 
into  the  work,  and  sustain  it,  and  carry  it  on  ?  Seldom.  Like 
David  with  Saul’s  armor,  he  comes  in  with  such  a  load  of  theo¬ 
logical  trumpery,  that  he  knows  nothing  what  to  do.  Leave 
him  there  for  two  weeks,  and  the  revival  is  at  an  end.  The 
churches  know  and  feel,  that  the  greater  part  of  these  young 
anen  do  not  know  howto  do  any  thing  that  needs  to  be  done  for 
a  revival,  and  they  are  complaining  that  the  young  ministers  are 
so  far  behind  the  church.  You  may  send  all  over  the  United 
States,  to  theological  seminaries,  and  find  but  few  young  minis¬ 
ters  fitted  to  carry  forward  the  work.  What  a  state  of  things  ! 

There  is  a  grand  defect  in  educating  ministers.  Education 
ought  to  be  such,  as  to  prepare  young  men  for  the  peculiar  work  to 
which  they  are  destined.  But  instead  of  this,  they  are  educated 
for  any  thing  else.  The  grand  mistake  is  this.  They  direct  the 
mind  too  much  to  irrelevant  matters ,  which  are  not  necessary  to 
be  attended  to.  In  their  courses  of  study,  they  carry  the  mind 
over  too  wide  a  field,  which  diverts  their  attention  from  the  main 
thing,  and  so  they  get  cold  in  religion,  and  when  they  get  through, 
instead  of  being  fitted  for  their  work,  they  are  unfitted  for  it.  Un¬ 
der  pretence  of  disciplining  the  mind,  they  in  fact  scatter  the 
attention,  so  that  when  they  come  to  their  work,  they  are  awk¬ 
ward,  and  know  nothing  how  to  take  hold,  or  how  to  act,  to  win 
souls.  This  is  not  universally  the  case,  but  too  often  it  is  so. 

It  is  common  for  people  to  talk  loudly  and.  largely  about  an 
educated  ministry.  God  forbid  that  I  should  say  a  word  against 
an  educated  ministry.  But  what  do  we  mean  by  an  education  for 
the  ministry  ?  Do  we  mean  that  they  should  be  so  educated,  as 
do  be  fitted  for  the  work  ?  If  they  are  so  educated,  the  more  edu¬ 
cation  the  better.  Let  education  be  of  the  right  kind,  teaching  a 
young  man  the  things  he  wants  to  know,  and  not  the  very  things 
he  don’t  want  to  know.  Let  them  be  educated/or  the  work.  Do 
not  let  education  be  such,  that  when  young  men  come  out,  after 
spending  six,  eight,  or  ten  years  in  study,  they  are  not  worth 
half  as  much  as  they  were  before  they  went.  I  have  known 
young  men  come  out  after  what  they  call  “  a  thorough  course,” 
who  were  not  fit  to  take  charge  of  a  prayer  meeting,  and  who 
could  not  manage  a  prayer  meeting,  so  as  to  make  it  profitable 
or  interesting.  An  elder  of  a  church  in  a  neighboring  city,  in¬ 
formed  me  recently  of  a  case  in  point.  A  young  man,  before 
he  went  to  the  seminary,  had  labored  as  a  layman  with  them,  con- 

15* 


174 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


ducted  their  prayer  meetings,  and  had  been  exceedingly  useful 
among  them.  After  he  had  been  to  the  seminary,  they  sent  for 
him  and  desired  his  help  ;  but  O,  how  changed  !  he  was  so  com¬ 
pletely  transformed,  that  he  made  no  impression ;  the  church 
soon  began  to  complain  that  they  should  die  under  his  influences, 
and  he  left,  because  he  was  not  prepared  for  the  work. 

It  is  common  for  those  ministers  who  have  been  to  the  semi¬ 
naries,  and  are  now  useful,  to  affirm  that  their  course  of  studies 
there  did  them  little  or  no  good,  and  that  they  had  to  unlearn 
what  they  had  there  learned,  before  they  could  effect  much.  I 
do  not  say  this  censoriously,  but  it  is  a  solemn  fact,  and  l  must  say 
it  in  love. 

Suppose  you  were  going  to  make  a  man  a  surgeon  in  the 
navy.  Instead  of  sending  him  to  the  medical  school  to  learn 
surgery,  would  you  send  him  to  the  nautical  school  to  learn  na¬ 
vigation?  In  this  way,  you  might  qualify  him  to  navigate  a 
ship,  but  he  is  no  surgeon.  Ministers  should  be  educated  to 
know  what  the  Bible  is,  and  what  the  human  mind  is,  and  know 
how  to  bring  one  to  bear  on  the  other.  They  should  be  brought 
into  contact  with  mind,  and  made  familiar  with  all  the  aspects 
of  society.  They  should  have  the  Bible  in  one  hand,  and  the 
map  of  the  human  mind  in  the  other,  and  know  how  to  use  the 
truth  for  the  salvation  of  men. 

7.  A  want  of  common  sense  often  defeats  the  ends  of  the 
Christian  ministry.  There  are  many  good  men  in  the  ministry, 
who  have  learning,  and  talents  of  a  certain  sort,  but  they  have  no 
common  sense  to  win  souls. 

8.  We  see  one  great  defect  in  our  theological  schools. — 
Young  men  are  shut  up  in  their  schools,  confined  to  books 
and  shut  out  from  intercourse  with  the  common  people,  or  con¬ 
tact  with  the  common  mind.  Hence  they  are  not  familiar 
with  the  mode  in  which  common  people  think.  This  accounts 
for  the  fact  that  some  plain  men,  that  have  been  brought  up  to 
business,  and  acquainted  with  human  nature,  are  ten  times  bet¬ 
ter  qualified  to  win  souls  than  those  who  are  educated  on  the 
present  principle,  and  are  in  fact  ten  times  as  well  acquainted 
with  the  proper  business  of  the  ministry.  These  are  called 
“uneducated  men.”  This  is  a  grand  mistake.  They  are  not 
learned  in  science,  but  they  are  learned  in  the  very  things 
which  they  need  to  know  as  ministers.  They  are  not  ignorant 
ministers,  for  they  know  exactly  how  to  reach  the  mind  with 
truth.  They  understand  the  minds  of  men,  and  how  to  adapt 
the  gospel  to  their  case.  They  are  better  furnished  for  their 
work,  than  if  they  had  all  the  machinery  of  the  schools. 


V  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


175 


1  wish  to  be  understood.  I  do  not  say,  that  I  would  not  have 
young-  man  go  to  school.  Nor  would  I  discourage  him  from 
foing  over  the  field  of  science.  The  more  the  better,  if  togeth- 
r  with  it  he  learns  also  the  things  that  the  minister  needs  to 
mow,  in  order  to  win  souls, — if  he  understands  his  Bible,  and 
nderstands  human  nature,  and  knows  how  to  bring  the  truth  to 
ear,  and  how  to  guide  and  manage  minds,  and  to  lead  them 
way  from  sin  and  lead  them  to  God. 

9.  The  success  of  any  measure  designed  to  promote  a  revival  of 
ion,  demonstrates  its  wisdom ;  with  the  following  exceptions  : 

(1.)  A  measure  may  be  introduced  for  effect  to  produce  ex- 
itement,  and  be  such  that  when  it  is  looked  back  upon  after¬ 
wards,  it  will  look  nonsensical,  and  appear  to  have  been  a  mere 
•ick.  In  that  case,  it  will  re-act,  and  its  introduction  will  do 
i.iore  hurt  than  good.  -r 

(2.)  Measures  may  be  introduced,  and  the  revival  be  very 
owerful,  and  the  success  be  attributed  to  the  measures ,  when  in 
ict  other  things  made  the  revival  powerful,  and  these  very 
reasures  may  have  been  a  hinderance.  The  prayers  of  Chris- 
ans,  and  the  preaching,  and  other  things  may  have  been  so 
well  calculated  to  carry  on  the  work,  that  it  has  succeeded  in 
'oite  of  these  measures. 

But  when  the  blessing  evidenfly  follows  the  introduction  of 
le  measure  itself  the  proof  is  unanswerable,  that  the  measure 
t  wise.  It  is  profane  to  say  that  such  a  measure  will  do  more 
urt  than  good.  God  knows  about  that.  His  object  is,  to  do 
le  greatest  amount  of  good  possible.  And  of  course  he  will 
ot  add  his  blessing  to  a  measure  that  will  do  more  hurt  than 
|j  ood.  He  may  sometimes  withhold  his  blessing  from  a  mea- 
are  that  is  calculated  to  do  some  good,  because  it  will  be  at  the 
'xpense  of  a  greater  good.  But  he  never  will  bless  a  pernicious 
roceeding.  There  is  no  such  thing  as  deceiving  God  in  the 
j  latter.  He  knows  whether  a  given  measure  is  on,  the  whole, 
wise,  or  not.  He  may  bless  a  course  of  labors  notwithstand- 
i  lg  some  unwise  or  injurious  measures.  But  if  he  blesses  the 
leasure  itself  it  is  rebuking  God  to  pronounce  if  unwise.  He 
fho  undertakes  to  do  this,  let  him  look  to  the  matter. 

10.  It  is  evident  that  much  fault  has  been  found  with  mea- 
tares,  which  have  been  'pre-eminently  and  continually  blessed 

f  God  for  the  promotion  of  revivals.  We  know  it  is  said 
lat  the  horrid  oaths  of  a  profane  swearer  have  been  the  means 
1  f  awakening  another  less  hardened  sinner.  But  this  is  a  rare 
!  ase.  God  does  not  usually  make  such  a  use  of  profanity.  But 
a  measure  is  continually  or  usually  blessed,  let  the  man  who 


176 


A  WISE  MINISTER  WILL  BE  SUCCESSPUL. 


thinks  he  is  wiser  than  God,  call  it  in  question.  TAKE 
CARE  !  how  you  find  fault  with  God. 

11.  Christians  should  pray  for  ministers.  Brethren,  if  you 
felt  how  much  ministers  need  wisdom  to  perform  the  duties  of 
their  great  office  with  success,  and  how  ignorant  they  all  are, 
and  how  insufficient  they  are  of  themselves,  to  think  any  thing 
as  of  themselves,  you  would  pray  for  them  a  great  deal  more 
than  you  do  ;  that  is,  if  you  cared  any  thing  for  the  success  of 
their  labors.  People  often  find  fault  with  ministeis,  when  they 
don’t  pray  for  them.  Brethren,  this  is  tempting  God,  for  you 
ought  not  to  expect  any  better  ministers,  unless  you  pray  for 
them.  And  you  ought  not  to  expect  a  blessing  on  the  labors  of 
your  minister,  or  to  have  your  families  converted  by  his  preach¬ 
ing,  where  you  do  not  pray  for  him.  And  so  for  others,  the 
waste  places,  and  the  heathen,  instead  of  praying  all  the  time, 
only  that  God  would  send  out  more  laborers,  you  have  need  to 
pray  that  God  would  make  ministers  wise  to  win  souls ,  and 
that  those  he  sends  out  may  be  property  educated,  so  that  they 
shall  be  scribes  well  instructed  in  the  kingdom  of  God, . 

12.  Those  laymen  in  the  church  who  know  howto  win  souls 
are  to  be  counted  wise.  They  should  not  be  called  “  ignorant 
laymen.”  And  those  church  members  who  do  not  know  how 
to  convert  sinners,  and  who  cannot  win  souls,  should  not  be 
called  wise — as  Christians.  They  are  not  wise  Chiistians, 
only  “he  that  winneth  souls  is  wise.”  They  may  be  learned 
in  politics,  in  all  sciences,  or  they  may  be  skilled  in  the  man¬ 
agement  of  business,  or  other  things,  and  they  may  look  down 
on  those  who  win  souls,  as  nothing  but  plain,  simple-hearted 
and  ignorant  men.  If  any  of  you  are  inclined  to  do  this,  and 
to  undervalue  those  brethren  who  win  souls,  as  being  not  so 
wise  and  cunning  as  you  are,  you  deceive  yourselves.  They 
may  not  know  some  things  which  you  know.  But  they  know 
those  things  which  a  Christian  is  most  concerned  to  know,  and 
you  do  not. 

It  may  be  illustrated  by  the  case  of  a  minister  that  goes  to 
sea.  He  may  be  learned  in  science,  but  he  knows  nothing  how 
to  sail  a  ship.  And  he  begins  to  ask  the  sailors  about  this  thing 
and  that,  and  what  is  this  rope  for,  and  thex  like.  “  Why,”  sav 
the  sailors,  “  these  are  not  ropes,  we  have  only  one  rope  in  a 
ship,  these  are  the  rigging,  the  man  talks  like  a  fool.”  And  so 
this  learned  man  becomes  a  laughing-stock,  perhaps,  to  the 
sailors,  because  he  does  not  know  how  to  sail  a  ship.  But  if 
he  were  to  tell  them  one  half  of  what  he  knows  about  science, 
perhaps  they  would  think  him  a  conjurer,  to  know  so  much, 


A  WISE  MINISTER  WILL,  BE  SVCCESfjFVE. 


177 


So  learned  students  may  understand  their  hie,  hae,  hoc ,  very 
well,  and  may  laugh  at  the  humble  Christian,  and  call  him 
ignorant,  although  he  may  know  how  to  win  more  souls  than 
five  hundred  of  them. 

I  was  once  distressed  and  grieved  at  hearing  a  minister  bear¬ 
ing  down  upon  a  young  preacher,  who  had  been  converted 
under  remarkable  circumstances,  and  who  was  licensed  to 
preach,  without  pursuing  a  regular  course  of  study.  This  min¬ 
ister.  who  was  never,  or  at  least  very  rarely  known  to  con¬ 
vert  a  soul,  bore  down  upon  the  young  man  in  a  very  lordly, 
censorious  manner,  depreciating  him  because  he  had  not  had 
he  advantage  of  a  liberal  education,  when  in  fact  he  was  in¬ 
strumental  in  converting  more  souls  than  any  five  hundred 
ninisters  like  himself. 

I  would  say  nothing  to  undervalue,  or  lead  you  to  undervalue 
a  thorough  education  for  ministers.  But  I  do  not  call  that  a 
thorough  education ,  which  they  get  in  our  colleges  and  semi- 
raries.  It  does  not  fit  them  for  their  work.  I  appeal  to  all 
experience,  whether  our  young  men  in  seminaries  are  tho- 
•oughly  educated  for  the  purpose  of  winning  souls.  Do  they 
)0  it?  Every  body  knows  they  do  not.  Look  at  the  reports 
)f  the  Home  Missionary  Society.  If  I  recollect  right,  in  1 830,  the 
lumber  of  conversions  in  connection  with  the  labors  of  the  mis¬ 
sionaries  of  that  society  did  not  exceed  five  to  each  missionary. 
[  believe  the  number  has  increased  since,  but  is  still  excee'd- 
ngly  small  to  what  it  would  have  been  had  they  been  fitted  by 
i  right  course  of  training  for  their  work.  I  do  not  say  this  to 
•eproach  them,  for  from  my  heart  I  pity  them,  and  I  pity  the 
fchurch  for  being  under  the  necessity  of  supporting  ministers  so 
rained,  or  none  at  all.  They  are  the  best  men  the  Missionary 
Society  can  obtain.  I  suppose,  of  course,  that  I  shall  be  re¬ 
proached  for  saying  this.  But  it  is  too  true  and  too  painful  to 
be  concealed.  Those  fathers  who  have  the  training  of  our 
foung  ministers  are  good  men,  but  they  are  ancient  men,  men 
if  another  age  and  stamp,  from  what  is  needed  in  these  days  of 
excitement,  when  the  church  and  world  are  rising  to  new 
drought  and  action.  Those  dear  fathers  will  not,  I  suppose, 
ree  this ;  and  will  perhaps  think  hard  of  me  for  saying  it ;  but 
t  is  the  cause  of  Christ.  Some  of  them  are  getting  back 
oward  second  childhood,  and  ought  to  resign,  and  give  place 
i;o  younger  men,  who  are  not  rendered  physically  incapable, 
•by  age,  of  keeping  pace  with  the  onward  movements  of  the 
.church.  And  here  I  would  say,  that  to  my  own  mind,  it  ap¬ 
pears  evident,  that  unless  our  theological  professors  preach  a 


I 


178 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


good  deal,  mingle  much  with  the  church,  and  sympathise  with 
her  in  all  her  movements,  it  is  morally,  if  not  naturally  impos¬ 
sible,  that  they  should  succeed  in  training  young  men  to  the 
spirit  of  the  age.  It  is  a  shame  and  a  sin,  that  theological  pro¬ 
fessors,  who  preach  but  seldom,  who  are  withdrawn  from  the 
active  duties  of  the  ministry,  should  sit  in  their  studies  and 
write  their  letters,  advisory,  or  dictatorial,  to  ministers  and 
churches  who  are  in  the  field,  and  who  are  in  circumstances  to 
judge  what  needs  to  be  done.  The  men  who  spend  all  or  at 
least  a  portion  of  their  time  in  the  active  duties  of  the  ministry, 
are  the  only  men  who  are  able  to  judge  of  what  is  expedient 
or  inexpedient,  prudent  or  imprudent,  as  to  measures  from  time 
to  time.  And  it  is  as  dangerous  and  ridiculous  for  our  theolo¬ 
gical  professors,  who  are  withdrawn  from  the  field  of  conflict, 
to  be  allowed  to  dictate,  in  regard  to  the  measures  and  move¬ 
ments  of  the  church,  as  it  would  be  for  a  general  to  sit  in  his 
bed-chamber  and  attempt  to  order  a  battle. 

Two  ministers  were  one  day  conversing  about  another  min¬ 
ister  whose  labors  were  greatly  blessed  in  the  conversion  of 
some  thousands  of  souls.  One  of  them  said,  “  That  man  ought 
not  to  preach  any  more;  he  should  stop  and  go  to”  a  particular 
theological  seminary  which  he  named,  “  and  go  through  a  regu¬ 
lar  course  of  study.”  He  said  the  man  had  “  a  good  mind,  and 
if  he  was  thoroughly  educated,  he  might  be  very  useful.”  The 
other  replied,  “  Do  you  think  he  would  be  more  useful  for  going 
to  that  seminary?  I  challenge  you  to  show  by  facts  that  any 
are  more  useful  who  have  been  there.  No,  sir,  the  fact  is,  that 
since  this  man  has  been  in  the  ministry,  he  has  been  instrumen¬ 
tal  in  converting  more  souls  than  all  the  young  men  who  have 
come  from  that  seminary  in  the  time.”  This  is  logic!  Stop, 
and  go  to  a  seminary,  to  prepare  himself  for  converting  souls, 
when  he  is  now  converting  more  than  all  who  come  from  the 
seminary ! 

Finally — I  wish  to  ask  you,  before  I  sit  down,  who  among 
you  can  lay  any  claim  to  the  possession  of  this  Divine  wisdom? 
Who  among  you,  laymen  ?  Who  among  you,  ministers  ?  Can 
any  of  you?  Can  I?  Are  we  at  work,  wisely,  to  win  souls? 
Or  are  we  trying  to  make  ourselves  believe  that  success  is  no 
criterion  of  wisdom  ?  It  is  a  criterion.  It  is  a  safe  criterion  for 
every  minister  to  try  himselfby.  The  amount  of  his  success, 
other  things  being  equal ,  measures  the  amount  of  wisdom  he 
has  exercised  in  the  discharge  of  his  office. 

How  few  of  you  have  ever  had  wisdom  enough  to  convert 
so  much  as  a  single  sinner! 


A  WISE  MINISTER  WILL  BE  SUCCESSFUL. 


179 


I 

I 

Don’t  say  now,  “  I  cannot  convert  sinners;  how  can  I  con¬ 
vert  sinners?  God  alone  can  convert  sinners.”  Look  at  the 
text,  “  He  that  winneth  souls  is  wise,”  and  do  not  think  you  can 
escape  the  sentence.  It  is  true  that  God  converts  sinners.  But 
there  is  a  sense,  too,  in  which  ministers  convert  them.  And 
you  have  something  to  do;  something  that  requires  wisdom; 
something  which,  if  you  do  it  wisely,  will  insure  the  conversion 
of  sinners  in  proportion  to  the  wisdom  employed.  If  you  never 
have  done  this,  it  is  high  time  to  think  about  yourselves,  and 
see  whether  you  have  wisdom  enough  to  save  even  your  own 
souls.  J 

Men  women — you  are  bound  to  be  wise  in  winning  souls. 
Perhaps  already  souls  have  perished;  perhaps  a  friend,  or  a 
child  is  in  hell,  because  you  have  not  put  forth  the  wisdom 
which  you  might,  in  saving  them.  The  city  is  going  to  hell. 
Yes,  the  world  is  going  to  hell,  and  must  go  on,  till  the  church 
finds  out  what  to  do,  to  win  souls.  Politicians  are  wise.  The 
children  of  this  world  are  wise,  they  know  what  to  do  to  accom¬ 
plish  their  ends,  while  we  are  prosing  about,  not  knowing  what 

.o  do,  or  where  to  take  hold  of  the  work,  and  sinners  are  going 
to  hell. 


lecture  XII. 

HOW  TO  PREACH  THE  GOSPEL. 

Text. — He  that  winneth  souls  is  wise.”-— Proverbs  xi.  30. 

One  of  the  last  remarks  in  my  last  lecture,  was  this,  that  the 
text  ascribes  conversion  to  men.  Winning  souls  is  converting 

men.  This  evening  I  design  to  show, 

I.  That  several  passages  of  Scripture  ascribe  conversion  to  men. 

II  That  this  is  consistent  with  other  passages  which  ascribe 

conversion  to  God.  . 

III.  I  purpose  to  discuss  several  further  particulars  which  are 

deemed  important,  in  regard  to  the  preaching  ol  the  gospel,  and 
which  show  that  great  practical  wisdom  is  necessary  to  win 

souls  to  Christ. 

I  I  am  to  show  that  the  Bible  ascribes  conversion  to  men. 
There  are  many  passages  which  represent  the  conversion  of 
sinners  as  the  work  of  men.  In  Daniel,  xii.  3,  it  is  said,  ‘‘And 
they  that  he  wise,  shall  shine  as  the  brightness  of  the,  firma- 
nent ;  and  they  that  turn  many  to  righteousness  as  stars  tor  ever 
and  ever.”  Here  the  work  is  ascribed  to  men.  .  So  also  m  l 
Cor.  iv.  15.  “  For  though  ye  have  ten  thousand  instructors  m 

Christ,  yet  have  ye  not  many  fathers  :  for  in  Christ  Jesus  I  have 
begotten  you  through  the  gospel.”  Here  the  apostle  explicitly 
tells  the  Corinthians  that  he  made  them  Christians,  with  the 
o-ospel  or  truth  which  he  preached.  Again,  in  James,  v.  19, 
20,  we  are  taught  the  same  thing.  “  Brethren,  if  any  of  you  do 
err  from  the  truth,  and  one  convert  him;  let  him  know  that  he 
which  converteth  the  sinner  from  the  error  of  his  way  shall 
save  a  soul  from  death,  and  shall  hide  a  multitude  of  sms. 
might  quote  many  other  passages,  equally  explicit.  But  these 
are  sufficient  abundantly  to  establish  the  fact,  that  the  Bib  e 

does  actually  ascribe  conversion  to  men.  . 

II.  I  proceed  to  show  that  this  is  not  inconsistent  with  those 
passages  in  which  conversion  is  ascribed  to  God. 

And  here  let  me  remark,  that  to  my  mind  it  often  appeals 
very  strange  that  men  should  ever  suppose  there  was  an  incon¬ 
sistency  here,  or  that  they  should  ever  have  overlooked  the 
plain  common  sense  of  the  matter.  How  easy  it  is  to  see,  that 
there  is  a  sense  in  which  God  converts  them,  and  another  sense 
in  which  men  convert  them. 


HOW  TO  PREACH  THE  GOSPEL, 


181 


# 

The  Scriptures  ascribe  the  conversion  of  a  sinner  to  four  dif¬ 
ferent  agencies — to  men,  to  God ,  to  the  truth ,  and  to  the  sinner 
himself.  The  passages  which  ascribe  it  to  the  truth  are  the  lar¬ 
gest  class.  That  men  should  ever  have  overlooked  this  distinc- 

Ition,  and  should  have  regarded  conversion  as  a  work  performed 
exclusively  by  God,  is  surprising.  Or  that  any  difficulty  should 
ever  have  been  felt  on  the  subject,  or  that  people  should  ever 
have  professed  themselves  unable  to  reconcile  these  several 
classes  of  passages. 

Why,  the  Bible  speaks  on  this  subject,  precisely  as  we  speak 
3n  common  subjects.  There  is  a  man  who  has  been  very  sick. 
Bow  natural  it  is  for  him  to  say  of  his  physician,  “  That  man 
saved  my  life.”  Does  he  mean  to  say  that  the  physician  saved 
I'jiis  life  without  reference  to  God?  Certainly  not,  unless  he  is 
in  infidel.  God  made  the  physician,  and  he  made  the  medicine 
oo.  And  it  never  can  be  shown  but  that  the  agency  of  God  is 
ust  as  truly  concerned  in  making  the  medicine  take  effect  to 
save  life,  as  it  is  in  making  the  truth  take  effect  to  save 
i  soul.  To  affirm  the  contrary  is  downright  atheism.  It 
s  true  then,  that  the  physician  saved  him,  and  it  is  also  true 
hat  God  saved  him.  It  is  equally  true  that  the  medicine  saved 
lis  life,  and  that  he  saved  his  own  life  by  taking  the  medicine; 
or  the  medicine  would  have  done  no  good  if  he  had  not  volun- 
arily  taken  it,  or  yielded  his  body  to  its  power. 

In  the  conversion  of  a  sinner,  it  is  true  that  God  gives  the 
ruth  efficiency  to  turn  the  sinner  to  God.  He  is  an  active,  vo- 
untary,  powerful  agent  in  changing  the  mind.  But  he  is  not 
he  only  agent.  The  one  who  brings  the  truth  to  his  notice  is 
•Iso  an  agent.  We  are  apt  to  speak  of  ministers  and  other 
nen  as  only  instruments  in  converting  sinners.  This  is  not 
exactly  correct.  Man  is  something  more  than  an  instrument. 
Truth  is  the  mere  unconscious  instrument.  But  man  is  more, 
ie  is  a  voluntary,  responsible  agent  in  the  business.  In  my 
printed  sermon,  No.  1.  which  some  of  you  may  have  seen,  I  have 
llustrated  this  idea  by  the  case  of  an  individual  standing  on  the 
anks  of  Niagara. 

“  Suppose  yourself  to  be  standing  on  the  banks  of  the  Falls 
f  Niagara.  As  you  stand  upon  the  verge  of  the  precipice, 
ou  behold  a  man  lost  in  deep  reverie,  approaching  its  verge 
nconscious  of  his  danger.  He  approaches  nearer  and  nearer, 
ntil  he  actually  lifts  his  foot  to  take  the  final  step  that  shall 
lunge  him  in  destruction.  At  this  moment  you  lift  your  warn- 
ag  vo:  ce  above  the  roar  of  the  foaming  waters,  and  cry  out, 
•top.  The  voice  pierces  his  ear,  and  breaks  the  charm  that 

16 


182 


HOW  TO  PREACH  THE  GOSPEL. 


binds  him ;  he  turns  instantly  upon  his  heel,  all  pale  and  aghast 
he  retires,  quivering,  from  the  verge  ot  death.  He  reels  and 
almost  swoons  with  horror  ;  turns  and  walks  slowly  to  the  pub¬ 
lic  house:  you  follow  him  5  the  manifest  agitation  in  is  oouiy 
tenance  calls  numbers  around  him ;  and  on  your  approach,  he  | 
points  to  you,  and  says,  That  man  saved  my  life.  Here  he  as¬ 
cribes  the  work  to  you;  and  certainly  there  is  a  sense  in  which 
you  had  saved  him.  But,  on  being  further  questioned,  he  says, 
Stop  !  how  that  word  rings  in  my  ears.  Oh,  that  was  to  me  the 
word  of  life !  Here  he  ascribes  it  to  the  word  that  aroused  him, 
and  caused  him  to  turn.  But,  on  conversing  still  further,  he  says, 
Had  I  not  turned  at  that  instant,  I  should  have  been  a  dead  man. 
Here  he  speaks  of  it,  and  truly,  as  his  own  act ;  but  directly  you 
hear  him  say,  O  the  mercy  of  God!  if  God  had  not  interposed, 

I  should  have  been  lost.  Now  the  only  defect  in  this  illustra¬ 
tion  is  this :  In  the  case  supposed,  the  only  interference  on 
the  part  of  God,  was  a  ‘providential  one ;  and  the  only  sense  m 
which  the  saving  of  the  man  s  life  is  ascribed  to  him,  is  in  a  pro¬ 
vidential  sense.  But  in  the  conversion  of  a  sinner,  there  is  some¬ 
thing  more  than  the  providence  01  God  employed . ,  for  here 
not  only  does  the  providence  of  God  so  order  it,  that  the 
preacher  cries,  Stop,  but  the  Spirit  of  God  urges  the  truth 
home  upon  him  with  such  tremendous  power  as  to  induce  him 

to  turn.”  . 

Not  only  does  the  preacher  cry,  Stop,  but  through  the  living- 

voice  of  the  preacher,  the  Spirit  cries,  Stop.  ”1  he  preacher  cries, 
“  Turn  ye,  why  will  ye  die.”  The  Spirit  pours  the  expostula¬ 
tion  home  with  such  power,  that  the  sinner  turns.  Nov/  in 
speaking  of  this  change,  it  is  perfectly  proper  to  say,  that  the 
Spirit  turned  him,  just  as  you  would  say  ol  a  man,  who  had 
persuaded  another  to  change  his  mind  on  the  subject  of  politics, 
that  he  had  converted  him,  and  brought  him  over.  It  is  also 
proper  to  say  that  the  truth  converted  him ;  as  in  a  case  when 
the  political  sentiments  of  a  man  were  changed  by  a  certain  argu¬ 
ment,  we  should  say  that  argument  brought  him  over.  So  also 
with  perfect  propriety  may  we  abscribe  the  change  to  the  living 
preacher,  or  to  him  who  had  presented  the  motives;  just  as  wo 
should  say  of  a  lawyer  who  had  prevailed  in  his  argument  with 
a  jury;  he  has  got  his  case,  he  has  converted  the  jury.  It  is 
also  with  the  same  propriety  ascribed  to  the  individual  himself 
whose  heart  is  changed ;  we  should  say  that  he  had  changed  his 
mind,  he  has  come  over,  he  has  repented.  Now  it  is  strictly 
true,  and  true  in  the  most  absolute  and  highest  sense:  the  act  is 
his  own  act,  the  turning  is  his  own  turning,  while  God  by  the 


HOW-  TO  PREACH  THE  GOSPEL. 


183 


ruth  has  induced  him  to  turn  ;  still  it  is  strictly  true  that  he  has 
urned  and  has  done  it  himself.  Thus  you  see  the  sense  in  which 
t  is  the  work  of  God,  and  also  the  sense  in  which  it  is  the  sin- 
ler’s  own  work.  The  Spirit,  of  God,  by  the  truth,  influences 
he  sinner  to  change,  and  in  this  sense  is  the  efficient  cause  of 
he  change.  But  the  sinner  actually  changes,  and  is  therefore 
\imself,  in  the  most  proper  sense,  the  author  of  the  change, 
[’here  are  some  who,  on  reading  their  Bibles,  fasten  •heir  eyes 
ipon  those  passages  that  ascribe  the  work  to  the  Spirit  of  God; 
nd  seem  to  overlook  those  that  ascribe  it  to  man,  arm  speak  of 
!  t  as  the  sinner’s  own  act.  When  they  have  quoted  Scripture 
;  o  prove  it  is  the  work  of  God,  they  seem  to  think  they  have 
moved  that  it  is  that  in  which  man  is  passive,  and  that  it  can  in 
10  sense  be  the  work  of  man.  Some  months  since  a  tract  was 
vritten,  the  title  of  which  was,  “  Regeneration,  the  effect  of  Divine 
power.”  The  writer  goes  on  to  prove  that  the  work  is  wrought 
iy  the  Spirit  of  God,  and  there  stops.  Now  it  had  been  just  as 
rue,  just  as  philosophical,  and  just  as  scriptural,  if  he  had  said, 
hat  conversion  was  the  work  of  man.  It  was  easy  to  prove  that 
t  was  the  work  of  God,  in  the  sense  in  which  I  have  explained 
t.  The  writer,  therefore,  tells  the  truth,  so  far  as  he  goes ;  but 
le  has  told  only  half  the  truth.  For  while  there  is  a  sense  in 
>vhich  it  is  the  work  of  God,  as  he  has  shown,  there  is  also  a 
5ense  in  which  it  is  the  work  of  man,  as  we  have  just  seen. 
Fhe  very  title  to  this  tract  is  a  stumbling  block.  It  tells  the 
ruth,  but  it  does  not  tell  the  whole  truth.  And  a  tract  might 
3e  written  upon  this  proposition,  that  “  Conversion  or  regenera¬ 
tion  is  the  work  of  man  which  would  be  just  as  true,  just  as 
scriptural,  and  just  as  philosophical,  as  the  one  to  which  I  have 
-'alluded.  Thus  the  writer,  in  his  zeal  to  recognise  and  honor 
:God  as  concerned  in  this  work,  by  leaving  out  the  fact  that  a 
change  of  heart  is  the  sinner’s  own  act ,  has  left  the  sinner 
strongly  intrenched,  with  his  weapons  in  his  rebellious  hands, 
•stoutly  resisting  the  claims  of  his  Maker,  and  waiting  passively 
for  God  to  make  him  a  new  heart.  Thus  you  see  the  con¬ 
sistency  between  the  requirement  of  the  text,  and  the  declared 
tact  that  God  is  the  author  of  the  new  heart.  God  commands 
you  to  do  it,  expects  you  to  do  it,  and  if  it  ever  is  done,  you  must 
do  it.” 

And  let  me  tell  you,  sinner,  if  you  do  not  do  it  you  will  go  to 
hell,  and  to  all  eternity  you  will  feel  that  you  deserved  to  be 
sent  there  for  not  having  done  it. 

III.  As  proposed,  I  shall  now  advert  to  several  important 
particulars  growing  out  of  this  sul  ject,  as  connected  with  preach- 


184 


HOW  TO  PREACH  THE  GOSPEL. 


ing  the  gospel,  and  which  show  that  great  practical  wisdom  is 

indispensable  to  win  souls  to  Christ. 

And  first,  in  regard  to  the  matter  of  preaching. 

1.  All  preaching  should  be  'practical. 

The  proper  end  of  all  doctrine  is  practice.  Any  thing  brought 
forward  as  doctrine,  which  cannot  be  made  use  of  as  practical,  is 
not  preaching  the  gospel.  There  is  none  of  that  sort  oi  preach¬ 
ing  m  the  Bible.  That  is  all  practical.  “  All  Scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for  doctrine,  for  reproo, 
for  correction,  for  instruction  in  righteousness :  that  the  man  ot 
God  may  be  perfect,  thoroughly  furnished  unto  all  good  works. 

A  vast  deal  of  preaching  in  the  present  day,  as  well  as  m  past 
acres  is  called  doctrinal ,  as  opposed  to  practical  preaching. 
The' very  idea  of  making  this  distinction  is  a  device  of  the  devil. 
And  a  more  abominable  device  Satan  himself  never  devised. 
You  sometimes  hear  certain  men  tell  a  wonderful  deal  about  the 
necessity  of  “indoctrinating  the  people.”  By  which  they  mean 
something  different  from  practical  preaching;  teaching  them 
certain  doctrines,  as  abstract  truths,  without  any  particular  refer- 
ence  to  practice.  And  I  have  known  a  minister  in  the  midst  of 
a  revival,  while  surrounded  with  anxious  sinners,  leave  off 
laboring  to  convert  souls,  for  the  purpose  of  “indoctrinating 
the  young  converts,  for  fear  somebody  else  should  indoctrinate 
them  before  him.  And  there  the  revival  stops!  Either  his  doc¬ 
trine  was  not  true,  or  it  was  not  preached  in  the  right  way.  To 
preach  doctrines  in  an  abstract  way,  and  not  in  reference  to  prac¬ 
tice,  is  absurd.  God  always  brings  in  doctrine  to  regulate  prac¬ 
tice.  To  bring  forward  doctrinal  views  for  any  other  object  is 

not  only  nonsense,  but  it  is  wicked. 

Some  people  are  opposed  to  doctrinal  preaching.  If  they 
have  been  used  to  hear  doctrines  preached  in  a  cold,  abstract 
way  no  wonder  they  are  opposed  to  it.  They  ought  to  be  op¬ 
posed  to  such  preaching.  But  what  can  a  man  preach,  wno 
preaches  no  doctrine?  If  he  preaches  no  doctrine,  he  preaches 
no  gospel.  And  if  he  does  not  preach  it  in  a  practical  way,  he 
does  not  preach  the  gospel.  All  preaching  should  be  doctnnal, 
and  all  preaching  should  be  practical.  The  very  design  of  doc¬ 
trine  is  to  regulate  practice.  Any  preaching  that  has  not  this 
tendency  is  not  the  gospel.  A  loose,  exhortatory  style  of  preach¬ 
ing-,  may  affect  the  passions,  and  may  produce  excitement,  but 
will  never  sufficiently  instruct  the  people  to  secure  sound  con¬ 
versions.  On  the  other  hand,  preaching  doctrine  in  an  abstract 
manner,  may  fill  the  head  with  notions ,  but  will  never  sanctify 
the  heart  or  life. 


— 


If 


HOW  TO  PREACH  THE  GOSPEL.  lg5 

2  Preaching-  should  be  direct.  The  gospel  should  be  preach 

li  °  raenpand  not  abou? the™-  The  minister  must  address  hi, 
arers.  He  must  preach  to  them  about  themselves  and  not  leave 
the  impression  that  he  is  preaching  to  them  about  others  He 
will  never  do  them  any  good,  farther  than  he  succeedsTn  cm, 

vincmg  each  individual  that  he  means  him  Many  preachers 
seem  very  much  afraid  of™!,;™ .  U!n  ^  Prea™ers 


not‘ha‘  have  any  thing  to  d^Hlh^h^iBn^ftiflh11 

%  -  mealstS CarsthfattIthey  316  and 

!  thing  but  preach  in  o-  the  o-nsnpl  u'u  t  1  n  11118  1S  any 

“»»•  »•?•!«  a’S." St,ZtS’Z 

are  successful  m  winning  souls  to  Christ.  ’ 

.  3-.  Another  very  important  thin  o-  to  be  reo-arrWI  ^  .  t- 
is,  that  the  minister  should  hunt° after  sinners  and  Christians’ 

iJ  nrtthe  Jl7  ™a  f  haV®  ^trenclled  themselves  in  inaction,  R 

to  make  them  AC0TPrT  g;o  m,ake  men  easy  “d  q°H  but 
.  mahe  tnem  AC  I  It  is  not  the  design  of  callino-  ,  „L,,; 

letl  run  oVnt  lHt  °1Ve,opifesi  and  80  cover  up  the  disease*  and 
let  n  lull  on  till  it  works  death;  but  to  search  out  the  disease 

wherever  it  may  be  hidden,  and  to  remove  it.  So  if  a  professor 

of  religion  has  backslidden,  and  is  full  of  doubts  and  fears  it  is 

no.  the  minister  s  duty  to  quiet  him  in  his  sins,  and  comfort  him 

but  to  hunt  him  out  of  his  errors  and  backslidings,  and  show 

idoubts  t  d  ferl  813  ’  and  Wha‘  iS  'hat  makes  h™  fu!1  of 

A  minister  ought  to  know  the  religious  opinions  of  every  sin- 

inexcusable  ij  he  does  not.  He  has  no  excuse  for  not  knoWinv 
the  religious  views  of  all  his  congregation,  and  of  all  that  ra  v 

them ?Un Ho w 1S  mhUe,nCe'  ,How  otber'vise  can  he  preach  to 
j.hem  .  How  can  he  know  how  to  bring  forth  things  new  and 

; lies'1 1  SCai>t  h'Uthi ‘°  thT  Case  ■  How  can  he  hunt  ‘hem  out 
.unless  he  knows  where  they  hide  themselves  ?  He  may  mm 

'  D  fundamental  doctrines,  Repentance  and  Faith 

mJ  Faith  and  Repentance,  till  the  day  of  judgment,  and  never 

nake  any  impression  on  many  minds.  Every  sinner  has  some 

Aiding  place  some  intrenchment  where  he  lingers  He  is  in 

lossession  of  some  darling  LIE,  with  which  he  is  quieting  him 

.  f j  t,  ‘he  minister  find  it  out  and  get  it  away,  either  in  the 

fis  bloodln-|lTare’  °Vhe  Wil'  t0  hel1  ‘1  his  sinsl and 
US  blood  will  be  found  in  the  minister’s  skirts 

16* 


HOW  TO  PREACH  THE  GOSPEL. 

Srse«=SSs 

5*  .VgSU ‘a  «'"*y. "  S  IS 

ssi =SS3Srx£'5=.s 

as;  hs«i£  *js  s 

fallacy.  Ik.  My.  »*  *»  ”1'E™,”«3»  who  h.v.  go. 

•■|=3S£Bb^r ss 

$r  f  “V  s  £  555S a  “  Jtt  sari 
?-iecS!H;£Srs/^s 

inconsistency,  and  therefore  it  will  not  move  him,  or  hnng  him 

t0  Ihavifbeen  informed  of  a  minister  in  New  England  who 
was  settled  in  a  congregation  which  had  long  enjoyed ^«le 
tv,an  Arminian  preaching,  and  the  congregation  themselves 
were  chiefly  Armenians.  Well,  this  minister,  in  his  Poaching, 
strongly  insisted  on  the  opposite  points,  the  doctrine  of  e^c  ' 
mvineysovereignty,  predestination,  &c.  The  consequence  was, 
as  ini  eh  t  have  been  expected  where  this  was  done  with  ability , 
there  was  a  powerful  revival.  Some  time  afterwards  this  sam 
minister  was  called  to  labor  in  another  field,  in  this  state,  wher 
Se  peop  e  were  all  on  the  other  side,  and  strongly  tinctured 
withP  Antinomianism.  They  had  got  such  perverted  views  of 
election,  and  Divine  sovereignty,  that  they  were. oontmudly .  y 
ing  they  had  no  power  to  do  any  thing,  hut  must  wa 


HOW  TO  PREACH  THE  GOSPEL. 


187 


time.  Now,  what  does  this  minister  do,  but  immediately  <ro  to 
preaching  the  doctrine  of  election.  And  when  he  walked 

ho  w  he  could  think  of  preaching  the  doctrine  of  election  so  much 

to  that  people,  when  it  was  the  very  thing  that  lulled  them  to  a 
eeper  slumber,  he  replied,  “  Why,  that's  the  very  cCs  of 

tiuths  by  which  I  hadsuch  a  great  revival  in - •”  not  con 

sidering  the  difference  in  the  viewsof  the  people.  And  if  I  am 
correctly  informed,  there  he  is  to  this  day,  pieachimr  away  m 
the  doctrine  of  election,  and  wondering  that  it  does  not  produce 
as  powerful  a  revival  as  it  did  in  the°  other  place  Probably 

asTheyare'find'o61!'11!1  ^  COnvertef  You  must  take  things 
s  they  ait,  find  out  where  sinners  he,  and  pour  in  truth  unon 

hem  a„c,  and  START  THEM  OUT  from  theZeZTof 

es.  It  is  of  vast  importance  that  a  minister  should  find  out 

where  the  congregation  are,  and  preach  accordingly 

1  have  been  m  many  places  in  times  of  revival  and  I  have 

never  been  able  to  employ  precisely  the  same  cours’e  of  preach- 

S  in  one  as  in  another.  Some  are  intrenched  behind  onp 

refuge,  and  some  behind  another.  In  one  place  the  church 

will  need  to  be  instructed,  in  another,  sinnefs.  In  one  r'are 

one  set  of  truths,  in  another,  another  set.  A  minister ^must 

find  out  where  they  are,  and  preach  accordingly.  I  believe Zs 

field  to 3nenCe  ‘  Preachers  who  called  to  labor  from 

carefuYnaMn 'ff  Tea”S  ‘°  promote  a  revival.  he  should  be  very 

£ rh of  God  r  Z  C°ntr0Vers-v-  He  "’iH  grieve  away  the 
fepmt  ol  God.  In  this  way  probably  more  revivals  w  nnt 

chure’h  from  thrbye  ^  l°t  up™  the  ZtoryTf  fhe 

generally  reslon.^flnrmn&a^  y°U  wiU  see  that  *»»<*»»  are 
dZens  ons  W  ^  L  for  SUelmZ  a'™y  ^e  Spirit  and  causing 

wai d  cnmrn ty  CO”tro™rsy-  I‘ 's  the  ministers  who  bring  for- 
uaid  controversial  subjects  for  discussion,  and  by  and  bv’thev 

get  veiy  zealous  on  the  subject,  and  then  get  the  churclronto  a 

controversial  spirit,  and  so  the  Spirit  of  God  is  grieved  away 

II  l  oad  time  to  go  over  the  history  of  the  church  from  'the 

th,e,Ap°S,tH  1  COuW  sh°w  that  all  the  controrZies 
[that  have  taken  place,  and  all  the  great  declensions  in  relio-ion 

■oo  were  chargeable  upon  ministers.  I  believe  the  ministers 

ItZaZh  willZ  '“Tf 16  f01'  ‘he  1’reSent  State  of  the 
n’  a,ncl  11  "lJ1  be  seen  to  be  true  at  the  judgment.  Who 

I  “i  „  St  vn°]v  ^at  ^misters  have  been  cryino-  out  “  Heresv” 

at.‘  Za  and  ta'king  about  lhe°- Evils  of  ReVi- 

t  iL  Z  nty  ZVe  SOt  tbe  church  a11  in  confusion  1  Look 
e  poor  Presbyterian  church,  and  see  ministers  getting  up 


IQ3  HOW  TO  PREACH  THE  GOSPEL. 

their  Act  and  Testimony,  ' SrTyi 

O  God,  have  mercy  on  minister^  J  hey  aD  ^  ^  ^ 

of  fasting  and  prayer  but  are  these  h  themselves. 

*  ar &Vte5=t£  -ayssrtsrt 

"fT:Si‘’KSS2“1 

are  dragged  into  it  by  .  ,  controversy,  either  to  read 

U  y  are  not  M ton edd le  wtth  centre  ^  ..  ,e 

or  hear  it.  iiut  tney  i  y  heir  feeiin^s  enlisted  m 

MEANS 

•J  0  r* Antmversial  svint  and  manner  ot  doing  n. 
avoid  a  controversial  ji  ,  d  ;  ihose  proportions ,  that 

on^one°class  'of  EE  - t^ K 
KSwS  rlwelt  npen  that  requires 
great  exertion  of  intellect,  without  being brongb t  h  h 

heart  and  conscience,  it  will  he  bund ‘hat  the  c  ithno- 

indoctrinated  in  ihose  news,  will  have  their  heads  nil 
tions,  hut  will  not  be 

“n^&orlry,  and  highly  unpg^  church 
will  be  like  a  ship,  With  too  much  sail  for 

E!SaSHSSi^ 

awayv\uncv  y  ti  w;ii  be  Antmomianism  m  tne 

are  too  much  preached  ^  behind  the  delusion 

tutvac  nTno S!  theother  doctrines  of  ability  and 
Xti°*  are Zo prominent,  they  will  produce  A— in 

men  1  entered  the  ministry,  there  ^  thTltund ll 

about  the  doctrine  of  election  and  soverei 0  y,  f  the 

,Vas>  the  universal  hiding  place,  both  ot  sinne  s 
church  that  they  could  not  do  any  thing,  or  could  not  y 
gospel  And  wherever  I  went,  1  found  it  indispensable  to d* 
Lhsh  these  refuges  of  lies.  And  a  revival  would  m  no  way 


HOW  TO  PREACH  THE  GOSPEL. 


189 


be  produced  or  carried  on,  but  by  dwelling  on  that  class  of  truths, 
which  hold  up  man’s  ability,  and  obligation,  and  responsibility! 
Phis  was  the  only  class  of  truths  that  would  bring  sinners  to 
submission. 

It  was  not  so  in  the  days  when  President  Edwards  and 
iVhitefield  labored.  Then  the  churches  in  New  England  had 
rnjoyed  little  else  than  Arminian  preaching,  and  were  all  rest- 
ng  in  themselves  and  their  own  strength.  These  bold  and 
levoted  servants  of  God  came  out  and  declared  those  particu- 
ir  doctrines  of  grace,  Divine  sovereignty,  and  election,  and  they 
Jl vere  greatly  blessed.  They  did  not  dwell  on  these  doctrines 
xclusively,  but  they  preached  them  very  fully.  The  conse- 
uence  was,  that  because  in  those  circumstances  revivals  fol¬ 
lowed  from  such  preaching,  the  ministers  who  followed,  con - 
inued  to  preach  these  doctrines  almost  exclusively .  And  they 
welt  on  them  so  long,  that  the  church  and  the  world  got  in- 
renched  behind  them,  waiting  for  God  to  come  and  do  what  he 
equired  them  to  do,  and  so  revivals  ceased  for  many  years. 

Now,  and  for  years  past,  ministers  have  been  engaged  in 
unting  them  out  from  these  refuges.  And  here  it  is  all  im- 
ortant  for  the  ministers  of  this  day  to  bear  in  mind,  that  if  they 
well  exclusively  on  ability  and  obligation,  they  will  get  their 
earers  back  on  the  old  Arminian  ground,  and  then  they  will 
sase  to  promote  revivals.  Here  are  a  body  of  ministers  who 
ave  preached  a  great  deal  of  truth,  and  have  had  great  revi- 
ils,  under  God.  Now  let  it  be  known  and  remarked,  that  the 
:  Jason  is,  they  have  hunted  sinners  out  from  their  hiding  pla- 
js.  But  if  they  continue  to  dwell  on  the  same  class  of  truths 
11  sinners  hide  themselves  behind  their  preaching,  another 
I  ass  of  truths  must  be  preached.  And  then  if  they  do  not 
range  their  mode,  another  pall  will  hang  over  the  church, 
ntil  another  class  of  ministers  shall  arise  and  hunt  sinners  out 
Those  new  retreats. 

A  right  view  of  both  classes  of  truths,  election  and  free-agen- 
r,  will  do  no  hurt.  They  are  eminently  calculated  to  convert 
nners  and  strengthen  saints.  It  is  a  perverted  view  which 
tills  the  heart  of  the  church,  and  closes  the  eyes  of  sinners  in 
eep,  till  they  sink  down  to  hell.  If  I  had  time  I  would  remark 
1  the  manner  in  which  I  have  sometimes  heard  the  doctrines 
Divine  sovereignty,  election,  and  ability  preached.  They  have 
Jen  exhibited  in  irreconcileable  contradiction,  the  one  against 
e  other.  Such  exhibitions  are  any  thing  but  the  gospel,  and 
e  calculated  to  make  a  sinner  feel  any  thing  else  rather  than 
s  responsibility  to  God. 


190  HOW  TO  PREACH  THE  GOSPER- 

By  preaching  truth  in  proper  proportions,  I  do  not  mean 
mingling  all  things  together  in  the  same  sermon,  in  such  a  way 
that  sinners  will  not  see  their  connection  or  consistency.  A 
minister  once  asked  another,  Why  do  you  not  preach  the  doc¬ 
trine  of  election?  Because,  said  the  other,  I  find  sinners  here 
are  intrenched  behind  inability.  The  first  then  said  he  once 
knew  a  minister  who  used  to  preach  election  in  the  forenoon, 
and  repentance  in  the  afternoon.  Marvellous  grace  it  must  be, 
that  would  produce  a  revival  under  such  preaching!  What 
connection  is  there  in  this?  Instead  of  exhibiting  to  the  sinner 
his  sins  in  the  morning,  and  then  and  in  the  afternoon  calling  on 
him  to  repent,  he  is  first  turned  to  the  doctrine  of  election,  and  then 
commanded  to  repent.  What  is  he  to  repent  of?  The  doctrine 
of  election?  This  is  not  what  I  mean  by  preaching  truth  in  its 
proportion.  Bringing  things  together,  that  only  confound  the 
sinner’s  mind,  and  overwhelm  him  with  a  fog  of  metaphysics, 
is  not  wise  preaching.  When  talking  of  election,  the  preacher 
is  not  talking  of  the  sinners  duty.  It  has  no  relation  to  the 
sinner’s  duty.  Election  belongs  to  the  government  of  God.  It 
is  a  part  of  the  exceeding  richness  of  the  grace  of  God.  It  shows 
the  love  of  God,  not  the  duty  of  the  sinner.  And  to  bring  elec¬ 
tion  and  repentance  together  in  this  way  is  diverting  the  sinner’s 
mind  away  from  his  duty.  It  has  been  customary,  in  many 
places,  for  a  long  time,  to  bring  the  doctrine  of  election  into 
every  sermon.  Sinners  have  been  commanded  to  repent,  and 
told  that  they  could  not  repent,  in  the  same  sermon.  A  great 
deal  of  ingenuity  has  been  exercised  in  endeavoring  to  reconcile 
a  sinner’s  “  inability”  with  his  obligation  to  obey  God.  Elec¬ 
tion,  predestination,  free-agency,  inability,  and  duty,  have  all 
been  thrown  together  in  one  promiscuous  jumble.  And  with 
regard  to  many  sermons,  it  has  been  too  true,  as  has  been  object¬ 
ed,  that  ministers  have  preached,  “You  can  and  you  can’t,  you 
shall  and  you  shan’t,  you  will  and  you  won’t,  and  you’ll  be 
damned  if  you  don’t.”  Such  a  mixture  of  truth  and  error,  of 
light  and  darkness,  has  confounded  the  congregation,  been  the 
fruitful  source  of  Universalism,  and  every  species  of  infidelity 
and  error. 

7.  It  is  of  great  importance  that  the  sinner  should  be  made  to 
fed  his  guilt ,  and  not  left  to  the  impression  that  he  is  unfortu¬ 
nate.  I  think  this  is  a  very  prevailing  fault,  particularly  with 
printed  books  on  the  subject.  They  are  calculated  to  make  the 
sinner  think  more  of  his  sorrows  than  of  his  sins,  and  feel  that 
his  state  is  rather  unfortunate  than  criminal.  Perhaps  most  o i 
you  have  seen  a  very  lovely  little  book  recently  published,  cm 


HOW  TO  PREACH  THE  GOSPEL. 


191 


itled  “  Todd’s  Lectures  to  Children.”  It  is  very  fine,  exqui- 
;itely  fine,  and  happy  in  some  of  its  illustrations  of  truth.  But 
t  has  one  very  serious  fault.  Many  of  its  illustrations,  I  may 
;ay  most  of  them,  are  not  calculated  to  make  a  correct  impres- 
ion  respecting  the  guilt  of  sinners,  or  to  make  them  feel  how 
nuch  they  have  been  to  blame.  This  is  very  unfortunate.  If 
he  writer  had  guarded  his  illustrations  on  this  point,  so  as  to  make 
hem  impress  sinners  with  a  sense  of  their  guilt,  I  do  not  see 
iow  a  child  could  read  through  that  book  and  not  be  converted. 

’  Multitudes  of  the  books  written  for  children,  and  for  adults 
[  30,  within  the  last  twenty  years,  have  run  into  this  mistake  to 
n  alarming  degree.  Mrs.  Sherwood’s  writings  have  this  fault 
landing  out  upon  almost  every  page.  They  are  not  calculated 
tp  make  the  sinner  blame  and  condemn  himself.  Until  you  can 
do  this,  the  gospel  will  never  take  effect. 

8.  A  prime  object  with  the  preacher  must  be  to  make  present 
bli  gallon  felt.  I  have  talked,  I  suppose,  with  many  thousands  of 
nxious  sinners.  And  I  have  found  that  they  had  never  before 
elt  the  pressure  of  present  obligation.  The  impression  is  not 
ommonly  made  by  ministers  in  their  preaching  that  sinners  are 
xpected  to  repent  NOW.  And  if  ministers  suppose  they  make 
his  impression,  they  deceive  themselves.  Most  commonly  any 
ther  impression  is  made  upon  the  minds  of  sinners  by  the 

preacher,  than  that  they  are  expected  now  to  submit.  But  what 
ort  of  a  gospel  is  this  ?  Does  God  authorize  such  an  impres- 
ion  ?  Is  this  according  to  the  preaching  of  Jesus  Christ  ?  Does 
he  Holy  Spirit,  when  striving  with  the  sinner,  make  the  im¬ 
pression  upon  his  mind  that  he  is  not  expected  to  obey  now? — 
Vas  any  such  impression  produced  by  the  preaching  of  the 
postles  ?  How  does  it  happen  that  so  many  ministers  now 
>reach,  so  as  in  fact  to  make  an  impression  on  their  hearers, 
hat  they  are  not  expected  to  repent  now  ?  Until  the  sinner’s 
onscience  is  reached  on  this  subject,  you  preach  to  him  in  vain. 
Lnd  until  ministers  learn  how  to  preach  so  as  to  make  the  right 
mpression,  the  world  never  can  be  converted  O,  to  what  an 
larming  extent  does  the  impression  now  prevail  among  the  im- 
'enitent,  that  they  are  not  expected  to  repent  now,  but  must  wait 
Jodis  time ! 

9.  Sinners  ought  to  be  made  to  feel  that  they  have  something 
o  do,  and  that  is  to  repent ;  that  it  is  something  which  no  other 
eing  can  do  for  them,  neither  God  nor  man,  and  something 
vhich  they  can  do,  and  do  now.  Religion  is  something  to  do, 
ot  something  to  wail  for.  And  they  must  do  it  now,  or  they 
re  in  danger  of  eternal  death. 


192 


HOW  TO  PREACH  THE  GOSPEL. 


10.  Ministers  should  never  rest  satisfied,  until  they  have 
ANNIHILATED  every  excuse  of  sinners.  I  he  plea  oi 
“  inability”  is  the  worst  of  all  excuses.  It  slanders  God  so, 
charging  him  with  infinite  tyranny,  in  commanding  men  to  do 
that  whfch  they  have  no  power  to  do  Make  the  sinner  see 
and  feel  that  this  is  the  very  nature  of  his  excuse.  Make  the 
sinner  see  that  all  pleas  in  excuse  for  not  submittin  to  God, 
are  an  act  of  rebellion  against  hum  Tear  away  the  las 
which  he  grasps  in  his  hand,  and  make  him  feel  that  he  is 

absolutely  condemned  before  God. 

11.  Sinners  should  be  made  to  feel  that  if  they  now  grieve 
away  the  Spirit  of  God,  it  is  very  probable  that  they  will  be  lost 
forever.  There  is  infinite  danger  of  this.  They  should  be 
made  to  understand  why  they  are  dependent  on  the  spirit,  and 
that  it  is  not  because  they  cannot  do  what  God  commands,  but 
because  ther  are  unwilling ;  but  that  they  are  so  unwilling 
that  it  is  just  as  certain  they  will  not  repent  without  the  Holy 
Ghost  as  if  they  were  now  in  hell,  or  as  if  they  were  actually 
unable.  They  are  so  opposed  and  so  unwilling,  that  they  never 
will  repent  in  the  world,  unless  God  sends  his  Holy  Spirit  upon 

Show  them,  too,  that  a  sinner  under  the  gospel,  who  hears 
the  truth  preached,  if  converted  at  all,  is  generally  converted 
vouno-  And  if  not  converted  while  young,  he  is  common  y 
o-ivenup  of  God.  Where  the  truth  is  preached,  sinners  are 
either  gospel-hardened  or  converted.  I  know  some  old  sinners 
are  converted,  but  they  are  rather  exceptions,  and  by  no  means 

I  wish  now,  secondly,  to  make  a  few  remarks  on  the  man¬ 
ner  OF  PREACHING.  ,  i 

1  It  should  be  conversational  Preaching,  to  be  understood 

should  be  colloquial  in  its  style.  A  minister  must  preach  just 
as  he  would  talk,  if  he  wishes  to  be  fully  understood.  Nothing 
is  more  calculated  to  make  a  sinner  feel  that  religion  is  some 
mysterious  thing  that  he  cannot  understand  than  this  mouthing, 
formal,  lofty  style  of  speaking,  so  generally  employed  in  the 
pulpit.  The  minister  ought  to  do  as  the  lawyer  does  w  en 
wants  to  make  a  jury  understand  him  perfectly.  He  uses  a 
style  perfectly  colloquial.  This  lofty,  swelling  style  will  do  no 
.rood.  The  gospel  will  never  produce  any  great  effects,  until 
ministers  talk  to  their  hearers,  in  the  pulpit,  as  they  talk  in 

private  conversation.  , 

2  It  must  be  in  the  language  of  common  life.  Not  o  y 
should  it  be  colloquial  in  its  style,  but  the  words  should  be  such 


HOW  TO  PREACH  TnE  GOSPEL. 


193 


as  arc  in  common  use.  Otherwise  they  will  not  he  understood. 
In  the  New  Testament  you  will  observe  that  Jesus  Christ  in¬ 
variably  uses  words  of  the  most  common  kind.  You  scarcely 
find  a  word  of  his  instructions,  that  any  child  cannot  under¬ 
stand.  The  language  of  the  gospels  is  the  plainest,  simplest, 
and  most  easily  understood  of  any  language  in  the  world. 

For  a  minister  to  neglect  this  principle,  is  wicked.  Some 
ministers  use  language  that  is  purely  technical  in  preaching. 
They  think  to  avoid  the  mischief  by  explaining  the  meaning 
fully  at  the  outset;  but  this  will  not  answer.  It  will  not  effect 
fjjthe  object  in  making  the  people  understand  what  he  means. 
If  he  uses  a  word  that  is  not  in  common  use,  and  that  people 
do  not  understand,  his  explanation  may  be  very  full,  but  the 
difficulty  is  that  people  will  forget  his  explanations,  and  then 
his  words  are  all  Greek  to  them.  Or  if  he  uses  a  word  in 
common  use,  but  employs  it  in  an  MBC-ommon  sense,  giving  his 
special  explanations,  it  is  no  better;  for  the  people °will  "soon 
I  forget  his  special  explanations,  and  then  the  impression  actually 
conveyed  to  their  minds  will  be  according  to  their  common  un¬ 
derstanding  of  the  word.  And  thus  he  will  never  convey  the 
right  idea  to  his  congregation.  It  is  amazing  how  many*  men 
of  thinking  minds  there  are  in  congregations,  who  do  not  under¬ 
stand  the  most  common  technical  expressions  employed  bv 
ministers,  such  as  regeneration,  sanctification,  &c. 

Use  words  that  can  be  perfectly  understood.  Do  not,  for  fear 
of  appearing  unlearned,  use  language  half  Latin  and  half  Greek, 
which  the  people  do  not  understand.  The  apostle  says  the  man 
s  a  barbarian,  who  uses  language  that  the  people  do  not  un- 
lerstand.  And  “  if  the  trumpet  give  an  uncertain  sound,  who 
shall  prepare  himself  for  the  battle?”  In  the  apostle’s  days 
{.here  were  some  preachers,  who  were  marvellously  proud  of 
displaying  their  command  of  language,  and  showing  off  the  va¬ 
riety  of  tongues  they  could  speak,  which  the  common  people 
could  not  understand.  The  apostle  rebukes  this  spirit  sharply, 
md  says,  “  I  had  rather  speak  five  words  with  my  understand¬ 
ing  that  by  my  voice  l  might  teach  others  also,  than  ten  thou¬ 
sand  words  in  an  unknown  tongue.” 

I  have  sometimes  heard  ministers  preach,  even  when  there 
vas  a  revival,  when  I  have  wondered  what  that  part  of  the  con¬ 
gregation  would  do,  who  had  no  dictionary.  So  many  phrases 
IVere  brought  in,  manifestly  to  adorn  the  discourse,  rather  than 
‘  o  instruct  the  people,  that  I  have  felt  as  if  I  wanted  to  tell  the 
{  nan,  “  Sit  down,  and  not  confound  the  people’s  minds  with  your 
barbarian  preaching,  that  they  cannot  understand.” 

17 


194 


HOW  TO  S*RKACH  THE  GOSPEL* 


3.  Preaching  should  he  parabolical.  That  is,  illustrations 
should  be  constantly  i  sed,  drawn  from  incidents,  real  or  sup¬ 
posed.  Jesus  Christ  constantly  illustrated  his  instructions  m 
this  way.  He  would  either  advance  a  principle  and  then  illus¬ 
trate  it  by  a  parable,  that  is,  a  short  story  of  some  event  real  or 
imaginary,  or  else  he  would  bring  out  the  principle  in  the  pa- 
rable.  There  are  millions  of  facts  that  can  be  used  to  advantage, 
and  yet  very  few  ministers  dare  to  use  them,  for  fear  somebody 
will  reproach  them.  “  Oh,”  says  somebody,  “  he  tells  stones 
Tells  stories !  Why,  that  is  the  way  Jesus  Christ  preached. 
And  it  is  the  only  way  to  preach.  Facts,  real  or  supposed, 
should  be  used  to  show  the  truth.  Truths  not  illustrated,  are 
generally  just  as  well  calculated  to  convert  sinners  as  a  mathe¬ 
matical  demonstration.  Is  it  always  to  be  so  ?  Shall  it  always 
be  matter  of  reproach,  that  ministers  follow  the  example  ot  Jesus 
Christ,  in  illustrating  truths  by  facts  %  Let  them  do  it,  an  et 
fools  reproach  them  as  story-telling  ministers.  1  hey  have 
Jesus  Christ  and  common  sense  on  their  side. 

4.  The  illustrations  should  be  drawn  from  common  lije, _  and 
the  common  business  of  society.  I  once  heard  a  minister  illus¬ 
trate  his  ideas  by  the  manner  in  which  merchants  transact 
business  in  their  stores.  Another  minister  who  was  present 
made  some  remarks  to  him  afterwards..  He  objected  to  this 
illustration  particularly,  because,  he  said,  it  was  too  L/^hiar,  an 
was  letting  down  the  dignity  of  the  pulpit.  He  said  all  illus¬ 
trations  in  preaching  should  be  drawn  from  ancient  history,  or 
from  some  elevated  source,  that  would  keep  up  the 
the  pulpit.  Dignity  indeed !  Just  the  language  of  the  devil. 
He  rejoices  in  it.  Why,  the  object  of  an  illustration  is,  to. make 
people  see  the  truth ,  not  to  bolster  up  pulpit  dignity. .  A  minister 
whose  heart  is  in  the  work,  does  not  use  an  illustration  to  make 
people  stare,  but  to  make  them  see  the  truth.  If  he  brought 
forward  his  illustrations  from  ancient  history,  it  could  not  make 
the  people  see,  it  would  not  illustrate  any  thing.  The  novelty 
of  the  thing  might  awaken  their  attention,  but  then  they  would 
lose  the  truth  itself.  For  if  the  illustration  itself  be  a  novelty, 
the  attention  will  be  directed  to  this  fact  as  a  matter  of  history, 
and  the  truth  itself  which  it  was  designed  to  illustrate,  will  be 
lost  sight  of.  The  illustration  should,  if  possible,  be  a  matter  of 
common  occurrence,  and  the  more  common  the  occurrence  the 
more  sure  it  will  be,  not  to  fix  attention  upon  itself  but  it  serves 
as  a  medium  through  which  the  truth  is  conveyed.  I  have  been 
pained  at  the  very  heart,  at  hearing  illustrations  drawn  from  an¬ 
cient  history,  of  which  not  one  in  a  hundred  of  the  congrega- 


HOW  TO  PREACH  THE  GOSPEL. 


195 


M 


don  had  ever  heard.  The  very  manner  in  which  they  were  ad¬ 
verted  to,  was  strongly  tinctured,  to  say  the  least,  with  the  ap¬ 
pearance  of  vanity,  and  an  attempt  to  surprise  the  people  with 
an  exhibition  of  learning-. 

The  Savior  always  illustrated  his  instructions  by  things 
that  were  taking  place  among  the  people  to  whom  he  preached, 
and  with  which  their  minds  were  familiar.  He  descended  of¬ 
ten  very  far  below  what  is  now  supposed  to  be  essential  to  sup- 
port  the  dignity  of  the  pulpit.  He  talked  about  the  hens  and 
chickens,  and  children  in  marketplaces,  and  sheep  and  lambs, 
shepherds  and  farmers,  and  husbandmen  and  merchants.  And 
when  he  talked  about  kings,  as  in  the  marriage  of  the  kino-’s  son, 

!  ind  the  nobleman  that  went  into  a  far  country  to  receive  a 
kingdom,  he  had  reference  to  historical  facts,  that  were  well 
known  among  the  people  at  the  time.  The  illustration  should 
ahvays  be  drawn  from  things  so  common,  that  the  illustration 
itself  will  not  attract  attention  away  from  the  subject,  but  that 
people  may  see  through  it  the  truth  illustrated. 

5.  Preaching  should  be  repetitious.  If  a  minister  wishes  to 
oreach  with  effect,  he  must  not  be  afraid  of  repeating  whatever 
ae  sees  is  not  perfectly  understood  by  his  hearers.  Here  is  the 
ivil  of  using  notes.  The  preacher  preaches  right  along  just 
is  he  has  it  written  down,  and  cannot  observe  whether°he  is 
mderstood  or  not.  If  he  interrupts  his  reading,  and  attempts 
o  catch  the  countenances  of  the  audience,  and  to  explain  where 
le  sees  they  do  not  understand,  he  gets  lost  and  confused,  and 
!  Jives  it  up.  If  a  minister  has  his  eyes  on  the  people  he  is 
preaching  to,  he  can  commonly  tell  by  their  looks  whether  they 
Ipinderstand  him.  And  if  he  sees  they  do  not  understand  any 
particular  point,  let  him  stop  and  illustrate  it.  If  they  do  not 
^Understand  one  illustration,  let  him  give  another,  and  make  it 
fell  clear  to  their  minds,  before  he  goes  on.  But  those  who 
vnte  their  sermons  go  right  on,  in  a  regular  consecutive  train, 
i  ust  as  in  any  essay  or  a  book,  and  do  not  repeat  their  thouo-hts 
1  ill  the  audience  fully  comprehend  them. 

I  was  conversing  with  one  of  the  first  advocates  in  this 
ountry.  He  said  the  difficulty  which  preachers  find  in  mak- 
,  «§■  themselves  understood,  is,  that  they  do  not  repeat  enouo-h 
!  lays  he,  »  In  addressing  a  jury,  I  always  expect  that  whatever 
wish  to  impress  upon  their  minds,  I  shall  have  to  repeat  at 
east  twice,  and  often  I  repeat  it  three  or  four  times,  and  even 
lore.  Otherwise,  I  do  not  carry  their  minds  along  with  me, 
o  that  they  can  feel  the  force  of  what  comes  afterwards.”  If  a 

lry  under  oath,  called  to  decide  on  the  common  affairs  of  this 

• 

> 


it > 


196  HOW  TO  PREACH  THE  GOSPEL. 

world,  cannot  apprehend  an  argument,  unless  there  is  so  much 
repetition,  how  is  it  to  be  expected  that  men  will  understand  the 
preaching  of  the  gospel  without  it  ? 

In  like  manner  the  minister  ought  to  turn  an  important 
thought  over  and  over  before  his  audience,  till  even  the  children 
understand  it  perfectly.  Do  not  say  that  so  much  repetition  will 
create  disgust  in  cultivated  minds.  It  will  not  disgust.  This 
is  not  what  disgusts  thinking  men.  They  are  not  weary  of  the 
elforts  a  minister  makes  to  be  understood.  The  fact  is,  the 
more  simple  a  preacher’s  illustrations  are,  and  the  more  plain 
he  makes  every  thing,  the  more  men  of  mind  are  interested.  I 
know' that  men  of  the  first  minds,  often  get  ideas  they  never  had 
before,  from  illustrations  which  were  designed  to  bring  the  gos¬ 
pel  down  to  the  comprehension  of  a  child.  Such  men  are  com 
monly  so  occupied  with  the  affairs  of  this  world,  that  they  do 
not  think  much  on  the  subject  of  religion,  and  they  therefore 
need  the  plainest  preaching,  and  they  will  like  it. 

6.  A  minister  should  always  feel  deeply  his  subject,  and 
then  he  will  suit  the  action  to  the  word  and  the  word  to  the 
action,  so  as  to  make  the  full  impression  which  the  truth  is  cal¬ 
culated  to  make.  He  should  be  in  solemn  earnest  in  what  he 
says.  I  heard  lately  a  most  judicious  criticism  on  this  subject. 
“  How  important  it  is  that  a  minister  should  feel  what  he  says. 
Then  his  actions  will  of  course  correspond  to  his  words..  If  he 
undertakes  to  make  gestures,  his  arms  may  go  like  a  windmill, 
and  yet  make  no  impression.”  It  requires  the  utmost  stretch 
of  art  on  the  stage  for  the  actors  to  make  their  hearers  feel.  The 
design  of  elocution  is  to  teach  this  skill.  But  if  a  man  feels 
his  subject  fully,  he  will  naturally  do  it.  He  will  naturally  do 
the  very  thing  that  elocution  laboriously  teaches.  See  any 
common  man  in  the  streets,  who  is  earnest  in  talking.  See  with 
what  force  he  gestures.  See  a  woman  or  a  child,  in  earnest. 
How  natural.  To  gesture  with  their  hands  is  as  natural  as  it 
is  to  move  their  tongue  and  lips.  It  is  the  perfection  of  elo¬ 
quence. 

Let  a  minister,  then,  only  feel  what  he  says,  and  not  be  tied 
to  his  notes,  to  read  an  essay,  or  to  speak  a  piece,  like  a  school-boy, 
first  on  one  foot  and  then  on  the  other,  put  out  first  one  hand 
and  then  the  other.  Let  him  speak  as  he  feels,  and  act  as  he 
feels,  and  he  will  be  eloquent. 

No  wonder  that  a  great  deal  of  preaching  produces  so  little  ef¬ 
fect.  Gestures  are  of  more  importance  than  is  generally  supposed. 
Mere  words  will  never  express  the  full  meaning  of  the  gospel. 
The  manner  of  saying  it  is  almost  every  thing  Suppose  one 


SOW  TO  PREACH  THE  GOSPEL, 


197 


of  you,  that  is  a  mother,  goes  home  to-night,  and  as  soon  as  you 
get  into  the  door,  the  nurse  comes  rushing  up  to  you,  with  her 
whole  soul  in  her  countenance,  and  tells  you  that  your  child  is 
burnt  to  death.  You  would  believe  it,  and  you  would  feel  it  too, 
at  once.  But  suppose  she  comes  and  tells  it  in  a  cold  and  care¬ 
less  manner.  Would  that  arouse  you  ?  No.  It  is  the  earnest¬ 
ness  of  her  manner,  and  the  distress  of  her  looks,  that  tells  the 
story.  You  know  something  is  the  matter,  before  she  speaks  a 
word. 

I  once  heard  a  remark  made,  respecting  a  young  minister’s 
preaching,  which  was  instructive.  He  was  uneducated,  in  the 
common  sense  of  the  term,  but  well  educated  to  win  souls.  It 
was  said  of  him,  “  The  manner  in  which  he  comes  in,  and  sits 
in  the  pulpit,  and  rises  to  speak,  is  a  sermon  of  itself.  It  shows 
that  he  has  something  to  say  that  is  important  and  solemn.” 
That  man’s  manner  of  saying  some  things  I  have  known  to 
move  the  feelings  of  a  whole  congregation,  when  the  same  things 
said  in  a  prosing  way  would  have  produced  no  effect  at  all. 

A  fact  which  was  stated  by  one  of  the  most  distinguished  pro¬ 
fessors  of  elocution  in  the  United  States,  ought  to  impress 
ministers  on  this  subject.  That  man  was  an  infidel.  Fie  said, 
“  I  have  been  fourteen  years  employed  in  teaching  elocution  to 
ministers,  and  I  know  they  don’t  believe  the  Christian  religion. 
The  Bible  may  be  true.  I  don’t  pretend  to  know  as  to  that,  but 
I  do  know  these  ministers  don’t  believe  it.  I  can  demonstrate 
that  they  do  not.  The  perfection  of  my  art  is  to  teach  them  to 
speak  naturally  on  this  subject.  I  go  to  their  studies,  and  con¬ 
verse  with  them,  and  they  speak  eloquently.  I  say  to  them, 

|  Gentlemen,  if  you  will  preach  just  as  you  yourselves  naturally 
;  speak  on  any  other  subject,  in  which  you  are  interested,  you  do 
not  need  to  be  taught.  That  is  just  what  I  am  trying  to  teach 
you.  I  hear  you  talk  on  other  subjects,  with  admirable  force 
i  and  eloquence.  I  see  you  go  into  the  pulpit,  and  you  speak 
i  and  act  as  if  you  did  not  believe  what  you  are  saying.  I  have 
;old  them,  again  and  again,  to  talk  in  the  pulpit  as  they  natu¬ 
rally  talk  to  me.  And  I  cannot  make  them  do  it,  and  so  I  know 
‘.hey  do  not  believe  the  Christian  religion.” 

I  have  mentioned  this  to  show  how  universal  it  is,  that  men 
will  gesture  right,  if  they  feel  right.  The  only  thing  in  the 
way  of  ministers  being  natural  speakers  is,  that  they  do  not 
DEEPLY  FEEL.  How  can  they  be  natural  in  elocution, 
when  they  do  not  feel? 

7.  A  minister  should  aim  to  convert  his  congregation.  But 
pu  will  ask,  Does  not  all  preaching  aim  at  tins?  No.  A  mia- 

17* 

U 


m 


IIOW  TO  PREACH  THE  GOSPEI/. 


ister  always  has  some  aim  in  preaching,  but  most  sermons  were 
never  aimed  at  converting  sinners.  And  if  sinners  were  con¬ 
verted  under  them,  the  preacher  himself  would  be  amazed.  .  I 
once  heard  a  fact  on  this  point.  There  were  two  young  minis¬ 
ters  who  had  entered  the  ministry  at  the  same  time.  One  oi 
hem  had  great  success  in  converting  sinners,  the  other  none. 
The  latter  inquired  of  the  other,  one  day,  what  was  the  reason 
of  this  difference.  “  Why,”  replied  the  other, .  the  reason  is, 
that  I  aim  at  a  different  end  from  you,  in  preaching.  My  object 
is  to  convert  sinners,  but  you  aim  at  no  such  thing.  And  then 
you  go  and  lay  it  to  sovereignty  in  God,  that  you  do  not  produce 
the  same  effect,  when  you  never  aim  at  it.  Here,  take  one  of 
my  sermons,  and  preach  it  to  your  people,  and  see  what  the 
effect  will  be.”  The  man  did  so,  and  preached  the  sermon,  and 
it  did  produce  effect.  He  was  frightened  when  sinners  began 
to  weep  5  and  when  one  came  to  him  after  meeting  to  ask  what 
lie  should  do,  the  minister  apologized  to  him,  and  said,  “  I  did 
not  aim  to  wound  you,  I  am  sorry  if  I  have  hurt  your  feelings. 

O  horrible !  „  .  , 

8.  A  minister  must  anticipate  the  objections  of  sinners,  and 
answer  them.  AVhat  does  the  lawyer  do  when  pleading  before 
a  jury  ?  O  how  differently  is  the  cause  of  Jesus  Christ  pleaded 
from  human  causes  !  It  was  remarked  by  a  lawyer,  that  the 
cause  of  Jesus  Christ  had  the  fewest  able  advocates  ot  any  cause 
in  the  world.  And  I  partly  believe  it.  Does  a  lawyer  go  along 
in  his  argument  in  a  regular  train,  and  not  explain  any  thing 
obscure,  or  anticipate  the  arguments  of  his  antagonist  ?  If  he 
did  so,  he  would  lose  his  case,  to  a  certainty.  But  no.  The 
lawyer,  who  is  pleading  for  money,  anticipates  every  objection, 
which  may  be  made  by  his  antagonist,  and  carefully  removes 
or  explains  them,  so  as  to  leave  the  ground  all  clear  as  he  goes 
along,  that  the  jury  may  be  settled  on  every  point.  But  minis¬ 
ters  often  leave  one  difficulty  and  another,  untouched.  Sinners 
who  hear  them  feel  the  difficulty,  and  it  is  never  got  over  in 
their  minds,  and  they  never  know  how  to  remove  it,  and  per* 
haps  the  minister  never  takes  the  trouble  to  knowr  that  such  dif¬ 
ficulties  exist,  and  yet  he  wonders  why  his  congregation  is  not 
converted,  and  why  there  is  no  revival.  How  can  he  wonder 
at  it,  when  he  has  never  hunted  up  the  difficulties  and  objections 
that  sinners  feel,  and  removed  them?  # 

9.  If  a  minister  means  to  preach  the  gospel  with  effect  he 
must  be  sure  not  to  be  monotonous.  If  he  preaches  in  a  mono¬ 
tonous  way,  he  will  preach  the  people  to  sleep.  Any  monotonous 
sound,  great  or  small,  if  continued,  disposes  people  to  sleep. 


HOW  TO  PREACH  THE  GOSFEL. 


199 


The  fails  of  Niagara,  the  roaring  of  the  ocean,  or  any  sound 
ever  so  great  or  small,  has  this  effect  naturally  on  the  nervous 
system.  T  ou  never  hear  this  monotonous  manner  from  people 
in  conversation.  And  a  minister  cannot  be  monotonous  in 
preaching,  if  he  feels  what  he  says. 

10.  A  minister  should  address  the  feelings  enough  to  secure 
attention,  and  then  deal  with  the  conscience ,  and  probe  to  the 
quick.  Appeals  to  the  feelings  alone  will  never  convert  sin¬ 
ners.  If  the  preacher  deals  too  much  in  these,  he  may  get  up 
an  excitement,  and  have  wave  after  wave  of  feeling  flow  over 
the  congregation,  and  people  may  be  carried  away  in  the  flood, 
with  false  hopes.  The  only  way  to  secure  sound  conversions 
is  to  deal  faithfully  with  the  conscience.  If  attention  flags  at 
any  time,  appeal  to  the  feelings  again,  and  rouse  it  up;  but  do 
your  work  with  conscience. 

11.  If  he  can,  it  is  desirable  that  a  minister  should  learn  the 
;  effect  of  one  sermon,  before  he  preaches  another.  Let  him  learn 

if  it  is  understood,  if  it  has  produced  any  impression,  if  any  dif¬ 
ficulties  are  felt  in  regard  to  the  subject  which  need  clearing  up, 
if  any  objections  are  raised,  and  the  like.  When  he  knows  it 
all,  then  he  knows  what  to  preach  next.  What  would  be  thought 
of  the  physician  who  should  give  medicine  to  his  patient,  and 
then  give  it  again  and  again,  without  trying  to  learn  the  effect 
of  the  first,  or  whether  it  had  produced  any  effect  or  not?  A 
minister  never  will  be  able  to  deal  with  sinners  as  he  ought,  till 
he  can  find  out  whether  his  instruction  has  been  received  and 
understood,  and  whether  the  difficulties  in  sinners’  minds  are 
f  cleared  away,  and  their  path  open  to  the  Savior,  so  that  they 
need  not  stumble  and  stumble  till  their  souls  are  lost. 

I  had  designed  to  notice  several  other  points,  but  time  does 
/  not  admit.  I  wish  to  close  with  a  few 
I 

REMARKS. 

1*  We  see  why  so  few  of  the  leading  minds  in  many  com¬ 
munities  are  converted. 

Until  the  late  revivals,  professional  men  were  rarely  reached 
:  oy  preaching,  and  they  were  almost  all  infidels  at  heart.  Peo¬ 
ple  almost  understood  the  Bible  to  warrant  the  idea,  that  they 
could  not  be  converted.  The  reason  is  obvious.  The  gospel 
had  not  been  commended  to  the  consciences  of  such  men. 
Ministers  had  not  grappled  with  mind,  and  reasoned  so  as  to 
1  [nake  that  class  of  minds  see  the  truth  of  the  gospel,  and  feel 
l  its  power,  and  consequently  such  persons  had  come  to  regard 
religion  as  something  unworthy  their  notice. 


/ 


200 


IIOW  TO  PREACH  THE  GOSPRl* 


But  of  late  years  the  case  is  altered,  and  in  some  places  there 
have  been  more  of  this  class  of  persons  converte  ,  in  Pr°P°J 
lion  to  their  numbers,  than  of  any^  others.  a  is 
they  were  made  to  understand  the  ciaims  of  the  gospel.  T 
preacher  grappled  with  their  minds,  and  showed  hem  the 
reasonableness  of  religion.  And  when  this  is  done  .  is  found 
that  that  class  of  minds  are  more  easily  converted  than  any 
other  They  have  so  much  better  capacity  to  receive  an  argu¬ 
ment  and  are  so  much  more  in  the  habit  of  yielding  o  the  force 
Sf  reason,  that  as  soon  as  the  gospel  gets  a  fair  hold  of  their 
minds,  it  breaks  them  right  down,  and  melts  them  at  the  feet 

/»  y—S  1  *  i. 

2.  Before  the  gospel  can  take  general  effect,  we  must  have  a  | 
class  of  extempore  preachers,  for  the  following  reasons  : 

(1.)  No  set  of  men  can  stand  the  labor  of  writing  sermons 
and  doing  all  the  preaching  which  will  be  requisite. 

(2.1  Written  preaching  is  not  calculated  to  produce  the  requi¬ 
site  effect.  Such  preaching  does  not  present  truth  m  the  right 

(3  )  It  i*  impossible  for  a  man  who  writes  his  sermons  to 
arrange  his  matter,  and  turn  and  choose  his  thoughts  so  as  to 
produce  the  same  effect  as  when  he  addresses  the  people  directly, 
and  makes  them  feel  that  he  means  them.  Writing  sermons 
had  its  origin  in  times  of  political  difficulty.  The  practice  was 
unknown  in- the  apostles’  days.  No  doubt  written  sermons 
have  done  a  great  deal  of  good,  but  they  can  never  give  to  the 
gospel  its  great  power.  Perhaps  many  ministers  have  been 
so  long  trained  in  the  use  of  notes,  that  they  had  better  not 
throw  them  away.  Perhaps  they  would  make  bad  work  with- 
out  them  The  difficulty  would  not  be  for  the  want  of  mind, 
but  from  wrong  training*  The  bad  habit  is  begun  with  the 
school  hoy,  who  is  called  to  “speak  his  piece.'  .  In^tead  of 
being  set  to  express  his  own  thoughts  and  feelings  m  his  own 
lan  ow  a  ere,  and  with  his  own  natural  manner,  such  as  nature 
herself  prompts,  he  is  made  to  commit  another  person's  writing 
to  memory,  and  then  mouths  it  out  in  a  stiff  and  forma  nay. 
And  so  when  he  goes  to  college,  and  to  the  seminary,  instead 
of  being  trained  to  extempore  speaking,  he  is  set  to  writing  is 
piece,  and  commit  it  to  memory.  I  would  pursue  the  opposi  e 
course  from  the  beginning.  I  would  give  him  a  subject,  an 
let  him  first  think,  and  then  speak  his  thoughts.  Perhaps  ne 
will  make  mistakes.  Very  well,  that  is  to  he  expected  in  a 
beo-inner.  But  he  will  learn.  Suppose  he  is  not  eloquent,  a 
first.  Very  well,  he  can  improve.  And  he  is  in  the  very  way 


HOW  TO  PREACH  THE  GOSPEL*  201 

to  improve.  This  kind  of  training  alone  will  ever  raise  up  a 
class  of  ministers  who  can  convert  the  world. 

But  it  is  objected  to  extemporaneous  preaching,  that  if  minis¬ 
ters  do  not  write ,  they  will  not  think.  This  objection  will  have 
weight  with  those  men  whose  habit  has  always  been  to  write 
down  their  thoughts.  But  to  a  man  of  a  different  habit,  it  will 
have  no  weight  at  all.  Writing  is  not  thinking.  And  if  I 
should  judge  from  many  of  the  written  sermons  I  have  heard 
preached,  I  should  think  the  makers  of  them  had  been  doino 
any  thing  rather  than  thinking.  The  mechanical  labor  01 
writing  is  really  a  hinderance  to  close  and  rapid  thought.  It  is 
:rue  that  some  extempore  preachers  have  not  been  men  ol 
:hought.  And  so  it  is  true  that  many  men  who  write  sermons, 
are  not  men  of  thought.  A  man  whose  habits  have  always 
aeen  such,  that  he  has  thought  only  when  he  has  put  his  mind 
m  the  end  of  his  pen,  will  of  course,  if  he  lays  aside  his  pen, 
at  first  find  it  difficult  to  think;  and  if  he  attempts  to  preach 
without  writing,  will,  until  his  habits  are  thoroughly  changed, 
md  it  difficult  to  throw  into  his  sermons  the  same  amount  of 
hought,  as  if  he  conformed  to  his  old  habits  of  writing.  But  it 
should  be  remembered  that  this  is  only  on  account  of  his  having 
Keen  trained  to  write,  and  having  always  habituated  himself  to 
t.  It  is  the  training  and  habit  that  renders  it  so  difficult  for 
rim  to  think  without  writing.  Will  any  body  pretend  to  say 
hat  lawyers  are  not  men  of  thought?  That  their  arguments 
refore  a  court  and  jury,  are  not  profound  and  well  digested  ?- 
Ind  yet  every  one  knows  that  they  do  not  write  their  speeches. 

It  should  be  understood,  too,  that  in  college,  they  have  the  same 
raining  with  ministers,  and  have  the  same  disadvantage  of 
raving  been  trained  to  write  their  thoughts;  and  it  is  only  after 
ffiey  enter  upon  their  profession,  that  they  change  their  habit. 
Were  they  educated,  as  they  should  be,  to  extempore  habits  in 
he  schools,  they  would  be  vastly  more  eloquent  and  powerful 
n  argument  than  they  are. 

I  have  heard  much  of  this  objection  to  extempore  preaching 
wer  since  I  entered  the  ministry.  It  was  often  said  to  me  then, 
n  answer  to  my  views  of  extempore  preaching,  that  ministers 
vho  preached  extemporaneously,  would  not  instruct  the  church-  . 
is,  that  there  would  be  a  great  deal  of  sameness  in  their  preach- 
ng,  and  they  would  soon  become  insipid  and  repetitious  for 
vant  of  thought.  But  every  year’s  experience  has  ripened  the 
onvictionon  my  mind,  that  the  reverse  of  this  objection  is  true. 
The  man  who  writes  least  may,  if  he  pleases,  think  most ,  and 
will  say  what  he  does  think  in  a  manner  that  will  be  better  un* 


, 


202 


HOW  TO  PREACH  THE  COSPEI* 


derstood  than  if  it  were  written ;  and  that,  just  in  tiie  proportion 
that  he  lays  aside  the  labor  of  writing,  his  body  will  be  left  free 
to  exercise,  and  his  mind  to  vigorous  and  consecutive  thought 
The  great  reason  why  it  is  supposed  that  exlcvipoic  preachers 
more  frequently  repeat  the.  same  thoughts  in  their  preaching,  is 
because  what  they  say  is,  in  a  general  way,  more  perfectly  re- 
membered  by  the  congregation,  than  if  it  bad  been  read. 

W  often  known  preachers,  who  could  repeat  their  written  ser 
mons  once  in  a  few  months,  without  its  being  recognised  by  the 
congregation.  But  the  manner  in  which  extempore  sermons 
are  Generally  delivered  is  so  much  more  impressive  that  the 
thoughts  cannot  in  general  be  soon  repeated,  without  being  re¬ 
membered.  We  shall  never  have  a  set  of  men  in  our  halls  of 
legislation,  in  our  courts  of  justice,  and  m  our  pulpits  that  are 
powerful  and  overwhelming  speakers,  and  can  carry  the  uor 
before  them  till  our  system  of  education  teaches  them  to  think, 
closely  rapidly,  consecutively,  and  till  all  their  habits  of  speak- 
mg  i/the  schools  are  extemporaneous.  The  very  style  of  com- 
municatino-  thought,  in  wh/t  is  commonly  called  a  good  style 
of  writing8  is  not  calculate!  to  leave  a  deep  impression  on  the 
mind,  or  To  communicate  thought  in  a  clear  and  impressive 
manner.  It  is  not  laconic,  direct,  pertinent.  It  is  not  the  Ian- 
euao-e  of  nature.  It  is  impossible  that  gestures  should  be  suited 
fo  the  common  style  of  writing  And  consequent  y  when  they 
attempt  to  gesture  in  reading  an  essay,  or  delivering  a  written 
sermon,  their  gestures  are  a  burlesque  upon  all  public  speaking 
In  delivering  a  sermon  in  this  essay  style  of  writing, 
impossible  that  nearly  all  the  fire  of  meaning  and  power  of  ges¬ 
ture,  and  looks,  and  attitude,  and  emphasis  should  not  he  los^ 
We  can  never  have  the  full  meaning  of  the  gospel,  till  we  throw 

aW3.y  a" minister’s  course  of  study  and  training  for  his  work 

should  be  exclusively  theological.  ,.  ., 

I  mean  just  as  I  say.  1  am  not  now  going  to  disc- ^  the 
question  whether  all  education  ought  not  to  be  theological.  But 
I  say  education  for  the  ministry  should  he  exc  usive  y  ■ 
you  will  ask,  Should  not  a  minister  understand  science  ?  I  w  ou  d 
answer,  Yes,  the  more  the  better.  I  would  that  minis  er  o 
understand  all  science.  But  it  should  all  be  in  connec  ion  wi 
theology.  Studying  science  is  studying  the  works  of  Go  . 

And  studying  theology  is  studying  God. 

Let  a  scholar  be  asked,  for  instance,  this  question  .  Is  there 
a  God?”  To  answer  it,  let  him  ransack  the  universe,  let  hi 
go  out  into  every  department  of  science,'  to  find  the  proo  s 


nOW  TO  PREACH  THE  GOSPEL. 


203 


design ,  and  in  this  way  to  learn  the  existence  of  God.  Let 
him  next  inquire  how  many  Gods  there  are,  and  let  him  ao-ain 
ransack  creation  to  see  whether  there  is  such  a  unity  of  design 
as  evinces  that  there  is  one  God.  In  like  manner,  let  him  m- 
quire  concerning  the  attributes  of  God,  and  his  character.  He 
will  jearn  science  here,  but  will  learn  it  as  a  part  of  theology. 
Let  him  search  every  field  of  knowledge,  to  briim  forward  his 
proofs.  What  was  the  design  of  this  plan  ?  What  was  the  end 
of  that  arrangement?  See  whether  every  thing  you  find  in  the 
universe  is  not  calculated  to  produce  happiness,  unless  perverted. 

U  ould  the  student's  heart  get  hard  and  cold  in  study,  as  cold 
and  hard  as  the  college  walls,  if  science  was  pursued  in  this 
way  ?  Every  lesson  brings  him  right  up  before  God,  and  is  in 
fact  communion  with  God,  and  warms  his  heart,  and  makes 
him  more  pious,  more  solemn,  more  holy.  The  very  distinc¬ 
tion  between  classical  and  theological  study  is  a  curse  to  the 
church,  and  a  curse  to  the  world  The  student  spends  four 
years  m  college  at.  classical  studies,  and  no  God  in  them,  and 
then  three  years  in  the  seminary,  at  theological  studies :  and 
what  then  ?  .  Poor  young  man.  Set  him  to  work,  and  you  will 
find  that  he  is  not  educated  for  the  ministry  at  all.  The  church 
groans  under  his  preaching,  because  he  does  not  preach  with 
I  unction,  nor  with  power.  He  has  been  spoiled  in  training. 

4.  We  learn  what  is  revival  preaching.  All  ministers  should 
!  be  revival  ministers,  and  all  preaching  should  be  revival  preach¬ 
ing  ;  mat  is,  it  should  be  calculated  to  promote  holiness.  People 
say,  “  It  is  very  well  to  have  some  men  in  the  church,  who  are 
revival  preachers,  and  who  can  go  about  and  promote  revivals  * 
Dut^  then  you  must  have  others  to  indoctrinate  the  church.” 
strange !  Do  they  not  know  that  a  revival  indoctrinates  the 
murch  faster  than  any  thing  else?  And  a  minister  will  never 
oroduce  a  revival,  if  he  does  not  indoctrinate  his  hearers.  The 
neaching  I  have  described,  is  full  of  doctrine,  but  it  is  doctrine 
o  he  pi actised.  And  that  is  revival  preaching. 

! .  5-  There  are  two  objections  sometimes  brought  against  the 
nnd  of  preaching  which  I  have  recommended. 

( [  )  That  it  js  letting  down  the  dignity  of  the  pulpit  to  preach 
"i  this  colloquial,  lawyer-like  style.  They  are  shocked  at  it. 
>ut  it  is  only  on  account  of  its  novelty,  and  not  for  any  impro- 
ney  there  is  in  the  thing  itself.  I  heard  a  remark  made  by  a 
2a ding  layman  in  the  centre  of  this  state,  in  regard  to  the  preach- 
:ig  of  a  certain  minister.  He  said  it  was  the  first  preaching 
e  ever  heard,  that  he  understood,  and  the  first  minister  he  ever 
earn  that  spoke  as  if  he  believed  his  own  doctrine,  or  meant 


HOW  TO  PREACH  THE  GOSPEL. 


204 

what  he  said.  And  when  he  first  heard  him  preach  as  if  he 
was  saying  something  that  he  meant,  he  thought  he  was  cr^zY* 
But  eventually,  he  was  made  to  see  that  it  was  all  true,  and  he 
submitted  to  the  truth,  as  the  power  of  God  for  the  salvation  of 

his  soul.  ,  .  .  _  ... 

What  is  the  dignity  of  the  pulpit  ?  To  see  a  minister  go  into 

the  pulpit  to  sustain  its  dignity  !  Alas,  alas  !  During  my  for¬ 
eign  tour,  I  heard  an  English  missionary  preach  exactly  m  that 
way.  I  believe  he  was  a  good  man,  and  out  of  the  pulpit  he 
would  talk  like  a  man  that  meant  what  he  said.  But  no  sooner 
was  he  in  the  pulpit,  than  he  appeared  like  a  perfect  automa¬ 
ton-swelling,  mouthing,  and  singing,  enough  to  put  all  the 
people  to  sleep.  And  the  difficulty  seemed  to  be,  that  he  want¬ 
ed  to  maintain  the  dignity  of  the  pulpit.  . 

(2.)  It  is  objected  that  this  preaching  is  theatTical.  lhe 
bishop  of  London  once  asked  Garrick,  the  celebrated  play-actor, 
why  it  was  that  actors,  in  representing  a  mere  fiction,  should 
move  an  assembly,  even  to  tears,  while  ministers,  in  represent¬ 
ing  the  most  solemn  realities,  could  scarcely  obtain  a  hearing. 
The  philosophical  Garrick  well  replied,  “  It  is  because  we  repre¬ 
sent  fiction  as  a  reality,  and  you  represent  reality  as  a  fiction. 
This  is  telling  the  whole  story.  Now  what  is  the  design  of  the 
actor  in  a  theatrical  representation?  It  is  so  to  throw  himself 
into  the  spirit  and  meaning  of  the  writer,  as  to  adopt  his  senti¬ 
ments,  make  them  his  own,  feel  them,  embody  them,  throw 
them  out  upon  the  audience  as  living  reality.  And  now,  what 
is  the  objection  to  all  this  in  preaching?  The  actor  suits  the 
action  to  the  word,  and  the  word  to  the  action.  His  looks,  his 
hands,  his  attitudes,  and  every  thing  are  designed  to  express 
the  full  meaning  of  the  writer.  Now  this  should  be  the  aim  ot 
the  preacher.  And  if  by  “  theatrical”  be  meant  the  strongest 
possible  representation  of  the  sentiments  expressed,  then  the 
more  theatrical  a  sermon  is,  the  better.  And  if  ministers  are 
too  stiff,  and  the  people  too  fastidious,  to  learn  even  from  an 
actor,  or  from  the  stage,  the  best  method  of  swaying  mind,  ot 
enforcing  sentiment,  and  diffusing  the  waTmth  of  burning 
thought  over  a  congregation,  then  they  must  go  on  with  their 
prosing,  and  reading,  and  sanctimonious  starch.  But  let  them 
remember,  that  while  they  are  thus  turning  away  and  decrying 
the  art  of  the  actor,  and  attempting  to  support  “  the  dignity  of 
the  pulpit,”  the  theatres  can  be  thronged  every  night.  The 
common-sense  people  will  be  entertained  with  that  manner  of 
speaking,  and  sinners  will  go  down  to  hell. 

6.  A  congregation  may  learn  how  to  choose  a  minister. 


HOW  TO  PREACH  THE  GOSPEL. 


203/ 


When  a  vacant  church  are  looking  out  for  a  minister,  there 
ire  two  leading  points  on  which  they  commonly  fix  their  atten- 
:ion.  (1.)  That  he  should  be  popular.  (2.)  That  he  should 
ie  learned.  That  is  very  well.  But  this  point  should  be  the 
irst  in  their  inquiries — “  Is  he loisc  to  win  souls?”  No  matter 
iow  eloquent  a  minister  is,  or  how  learned.  No  matter  how 
ileasing  and  popular  in  his  manners.  If  it  is  a  matter  of  fact 
hat  sinners  are  not  converted  under  his  preaching,  it  shows 
hat  he  has  not  this  wisdom,  and  your  children  and  neighbors 
vill  go  down  to  hell  under  his  preaching. 

I  am  happy  to  know  that  many  churches  will  ask  this  ques- 
ion  about  ministers.  And  if  they  find  that  a  minister  is  desti- 
ute  of  this  vital  quality,  they  will  not  have  him.  And  if  minis- 
ers  can  be  found  who  are  wise  to  win  souls,  the  churches  will 
\  \ave  such  ministers.  It  is  in  vain  to  contend  against  it,  or  to 
iretend  that  they  are  not  well  educated,  or  not  learned,  or  the 
ike.  It  is  in  vain  for  the  schools  to  try  to  force  down  the 
hroats  of  the  churches  a  race  of  ministers  who  are  learned  in 

(very  thing  but  what  they  most  need  to  know.  The  churches 
ave  pronounced  them  not  made  right,  and  they  will  not  sustain 
aat  which  is  notoriously  so  inadequate  as  the  present  system  oT 
i  leologieal  education. 

It  is  very  difficult  to  say  what  needs  to  be  said  on  this  sub¬ 
let,  without  being  in  danger  of  begetting  a  wrong  spirit  in  the 
hurch,  towards  ministers.  Many  professors  of  religion  are 
eady  to  find  fault  with  ministers  when  they  have  no  reason; 
isomuch,  that  it  becomes  very  difficult  to  say  of  ministers  what 
true,  and  what  needs  to  be  said,  without  its  being  perverted 
nd  abused  by  this  class  of  professors.  I  would  not  for  the 
rorld  say  any  thing  to  injure  the  influence  of  a  minister  of 
Jhrist,  who  is  really  endeavoring  to  do  good.  I  would  that 
tey  deserved  a  hundred  times  more  influence  than  they  now 
,3serve  or  have.  But,  to  tell  the  truth  will  not  injure  the  in  flu- 
ice  of  those  ministers,  who  by  their  lives  and  preaching  give 
fidence  to  the  church,  that  their  object  is  to  do  good,  and  win 
mis  to  Christ.  This  class  of  ministers  will  recognise  the 
uth  of  all  that  I  have  said,  or  wish  to  say.  They  see  it  all, 
id  deplore  it.  But  if  there  be  ministers  who  are  doing  no 
Dod,  who  are  feeding  themselves  and  not  the  flock,  such  min- 
ters  deserve  no  influence.  If  they  are  doing  no  good,  it  is  time 
r  them  to  betake  themselves  to  some  other  profession.  They 
•e  but  leeches  on  the  very  vitals  of  the  church,  sucking  out  its 
mart’s  blood.  They  are  useless,  and  worse  than  useless.  And 

18 


206 


IIOW  TO  PREACH  THE  GOSPEL. 


the  sooner  they  are  laid  aside,  and  their  places  filled  with  those 
who  will  exert  themselves  for  Christ,  the  better. 

Finally — It  is  the  duty  of  the  church  to  pray  for  us,  min¬ 
isters.  Not  one  of  us  is  such  as  we  ought  to  be.  Like  Paul, 
we  can  say,  “  Who  is  sufficient  for  these  things  But  who 
of  us  is  like  Paul  ?  Where  will  you  find  such  a  minister 
as  Paul  'l  They  are  not  here.  We  have  been  wrongly  edu¬ 
cated,  all  of  us.  "  Pray  for  the  schools,  and  colleges,  and  semi¬ 
naries.  And  pray  for  young  men  who  are  preparing  for  the 
ministry.  Pray  for  ministers,  that  God  would  give  them  this 
wisdom  to  wm  souls.  And  pray  that  God  would  bestow  upon 
the  church  the  wisdom  and  the  means  to  educate  a  generation 
of  ministers  who  will  go  forward  and  convert  the  world.  The 
church  must  travail  in  prayer,  and  groan  and  agonize  for  this. 
This  is  now  the  pearl  of  price  to  the  church,  to  have  a  supply 
of  the  right  sort  of  ministers.  The  coming  of  the  millenium 
depends  on  having  a  different  sort  of  ministers,  who  are  more 
thoroughly  educated  for  their  work.  And  this  we  shall  have 
so  sure  as  the  promise  of  the  Lord  holds  good.  Such  a  minis¬ 
try  as  is  now  in  the  church  will  never  convert  the  world.  But 
the  world  is  to  be  converted,  and  therefore  God  intends  to  have 
ministers  who  will  do  it.  “  Pray  ye,  therefore,  the  Lord  of  the 
harvest,  that  he  would  send  forth  laborers  into  his  harvest.” 


LECTURE  XIII. 

HOW  CHURCHES  CAN  HELP  MINISTERS. 


Text.  And  it  came  to  pass,  when  Moses  held  up  his  hand,  that  Israel  pre 
ailed  ;  and  when  he  let  down  his  hand,  Amalek prevailed.  But  Moses’s  hands 

JPYP  h^avu  •  nnr  Inou  inn.-  q  otAnn  - 1 _ l:. _  i  i  ..i 


_  i’  I  ,  ,  , . aucu.  duuuusk3  s  nanas 

/ere  heayy  :  and  they  took  a  stone,  and  put  it  under  him,  and  he  sat  thereon  : 
nd  Aaron  and  Hur  stayed  up  his  hands,  the  one  on  the  one  side  and  the  other 
n  the  other  side :  and  his  hands  were  steady  until  the  going  down  of  the 
un.  Ana  Joshua  discomfited  Amalek  and  Ins  people  with  the  edge  of  the 
word.— Exodus  xvn.  11— 13.  ” 


You  who  read  your  Bibles  will  recollect  the  connection  in 
irhich  these  verses  stand.  The  people  of  God  in  subduing-  their 
nemies  came  to  battle  against  the  Amaleldtes,  and  these  ind¬ 


ents  took  place.  It  is  difficult  to  conceive  why  importance 
hould  be  attached  to  the  circumstance  of  Moses  holding-  up  his 
ands,  unless  the  expression  is  understood  to  denote  the°attitude 
f  prayer.  And  then  his  holding  up  his  hands,  and  the  success 
(.tending  it,  will  teach  us  the  importance  of  prayer  to  God,  for 
is  aid  in  all  our  conflicts  with  the  enemies  of  God.  The  co- 
peration  and  support  of  Aaron  and  Hur  have  been  generally 
nderstood  to  represent  the  duty  of  churches  to  sustain  and  as¬ 
st  ministers  in  their  work,  anil  the  importance  of  this  co-ope- 
ition  to  the  success  of  the  preached  gospel.  I  shall  make  this 
se  of  it  on  the  present  occasion.  As  I  have  spoken  of  the  duty 
f  ministers  to  labor  for  revivals,  I  shall  now  consider, 


HE  IMPORTANCE  OF  THE  CO-OPERATION  OF  THE  CHURCH  IN 
PRODUCING  AND  CARRYING  ON  A  REVIVAL. 


There  are  a  number  of  things  whose  importance  in  promot- 
ig  a  revival  has  not  been  duly  considered  by  churches  and 
linisters,  which  if  not  attended  to  will  make  it* impossible  that 
wivals  should  extend,  or  even  continue  for  any  considerable 
me.  In  my  last  two  lectures,  I  have  been  dwelling  on  the  du- 
3S  of  ministers,  as  it  was  impossible  for  me  to  preach  a  course 
'  lectures  on  revivals,  without  entering  more  or  less  extensively 
to  that  department  of  means.  I  have  not  done  with  that  part 
’  the  subject,  but  have  thought  it  important  here  to  step  aside 
id  discuss  some  points,  in  which  the  church  must  stand  by  and 
d  their  minister,  if  they  expect  to  enjoy  a  revival.  In  dis- 
issing  the  subject,  I  propose, 

I.  To  mention  several  things  which  Christians  must  avoid , 
they  would  support  ministers. 


208 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


II.  Some  things  to  which  they  must  attend. 

I.  I  am  to  mention  several  things  that  must  be  avoided. 

1.  By  all  means  keep  clear  of  the  idea,  both  m  theory  and 
practice,  that  a  minister  is  to  promote  revivals  alone.  Many 
people  are  inclined  to  take  a  passive  attitude  on  this  subject,  and 
feel  as  if  they  had  nothing  to  do.  They  have  employed  a  min¬ 
ister  and  paid  him,  to  feed  them  with  instruction  and  comfort,  and 
now  they  have  nothing  to  do  but  to  sit  and  swallow  the  food  he 
gives,  they  are  to  pay  his  salary,  and  attend  on  his  preaching 
and  they  think  that  is  doing  a  great  deal.  And  he  on  his  part 
is  expected  to  preach  good,  sound,  comfortable  doctrine,  to  hol¬ 
ster  them  up,  and  make  them  feel  c^^bl^a"dTS0 
peet  to  go  to  heaven.  I  tell  you,  1  HEY  WILL  GO  TO 
HELL,  if  this  is  their  religion.  That  is  not  the  way  to  heaven. 

Rest  assured  that  where  this  spirit  prevails  in  the  church, 
however  good  the  minister  may  be,  the  church  have  taken  the 
course  to  prevent  a  revival.  If  he  is  ever  so  faithful,  ever  so 
much  engaged,  ever  so  talented  and  eloquent,  he  may  wear  him¬ 
self  out,  and  perhaps  destroy  his  life,  but  he  will  have  little  or 

no  revival.  „  , 

Where  there  is  no  church,  or  very  few  members  m  the 

church,  a  revival  may  be  promoted  without  any  organized  effort 
of  the  church,  because  it  is  not  there,  and  in  such  a  case,  God 
accommodates  his  grace  to  the  circumstances,  as  he  did  when 
the  apostles  went  out,  single-handed,  to  plant  the  gospel  in  the 
world.  I  have  seen  instances  of  powerful  revivals,  where  such 
was  the  case.  But  where  there  are  means,  God  will  have  them 
used.  I  had  rather  have  no  church  in  a  place,  than  attempt  to 
promote  a  revival  in  a  place  where  there  is  a  church  which 
will  not  work.  God  will  be  inquired  of  by  his  people  to  bestow 
blessings  The  counteracting  influence  of  a  church  that  will 
not  work,  is  worse  than  infidelity.  There  is  no  possibility  of 
occupying  neutral  ground,  in  regard  to  a  revival  though  some 
professors  imagine  they  are  neutral.  If  a  professor  will  not 
lay  himself  out  in  the  work,  he  opposes  it.  Let  such  a  one  at¬ 
tempt  to  take  middle  ground,  and  sav  he  is  going  to  wait  an 
see  how  they  come  out — why,  that  is  the  veiy  groun  t  le  cevt 
wants  him  to  take.  Professors  can  in  this  way  do  his  work  a 
great  deal  more  effectually  than  by  open  opposition  if  they 
should  take  open  ground  in  opposition,  every  body  will  say  they 
have  no  religion.  But  by  this  middle  course  they  retain  their 
influence,  and  thus  do  the  devil’s  work  more  effectually. 

In  employing  a  minister,  a  church  must  remember,  that  they 
have  only  employed  a  leader ,  to  lead  them  on  to  action  in  the 


HOW  CHURCHES  CAN  HEL^ 


MINISTERS. 


200 


■ause  of  Christ.  People  would  think  it  strange  if  any  body 
should  propose  to  support  a  general,  and  then  let  him  go  and 
ight  alone!  This  is  no  more  absurd,  or  destructive,  than  for 
t  minister  to  attempt  to  go  forward  alone.  The  church  mis- 
onceive  the  design  of  the  ministry,  if  they  leave  their  minister 
o  work  atone.  It  is  not  enough  that  they  should  hear  the  ser- 
nons.  That  is  only  the  w#rd  of  command,  which  the  church 
.re  bound  to  follow. 

2.  Do  not  comylavn  of  youx  minister  because  there  is  no  re* 

,  ival,  if  you  are  not  doing  your  duty.  It  is  of  no  use  to  com- 
:  'lain  of  there  being  no  revival,  if  you  are  not  doing  your  duty. 

[  [That  alone  is  a  sufficient  reason  why  there  shouldbe  no  revi- 
al.  It  is  a  most  cruel  and  abominable  thing  for  a  church  to 
omplain  of  their  minister,  when  they  themselves  are  fast 
'sleep.  It  is  very  common  for  professors  of  religion  to  take 
i  reat  ciedit  to  themselves,  and  cjuiet  their  own  consciences  by 
omplaining  of  their  ministers.  And  when  the  importance  of 
ministers’  being  awake  is  spoken  of,  this  sort  of  people  are 
eady  to  say,  We  never  shall  have  a  revival  with  such  a  min¬ 
uter,  when  the  fact  is  that  their  minister  is  much  more  awake 

ban  they  are  themselves, 

*/ 

Another  thing  is  true  in  regard  to  this  point,  and  worthy  of 
otice.  When  the  church  is  sunk  down  in  a  low  state,  pro- 
?ssors  of  religion  are  very  apt  to  complain  of  the  church ,  and 
f  the  low  state  of  religion  among  them.  That  intangible  and 
.'responsible  being,  the  “  church,”  is  greatly  complained  of  by 
(iern,  for  being  asleep.  Their  complaints  of  the  low  state  of 
gligion,  ar]d  of  the  coldness  of  the  church  or  of  the  minister,  are 
mured  out  dolefully,  without  seeming  to  realize  that  the  church 
composed  of  individuals,  and  that  until  each  one  will  take 
ys  own  case  in  hand,  complain  of  himself  and  humble  himself 
efore  God,  and  repent,  and  wake  up,  the  church  can  never 
ave  any  efficiency,  and  there  never  can  be  a  revival.  If  in- 
ead  of  complaining  of  your  minister,  or  of  the  church,  you 
mild  wake  up  as  individuals,  and  not  complain  of  him  or  them 
,ntil  you  can  say  you  are  pure  from  the  blood  of  all  men,  and 
re  doing  your  duty  to  save  sinners,  he  would  be  apt  to  feel  the 
istice  of  your  complaints,  and  if  he  would  not  God  would,  and 
rould  either  wake  him  up  or  remove  him. 

3.  Do  not  let  your  minister  kill  himself  by  attempting  to 
'irry  on  the  work  alone ,  while  you  refuse  to  help  him.  It  some- 
mes  happens  that  a  minister  finds  the  ark  of  the  Lord  will  not 
»ove  unless  he  lays  out  his  utmost  strength,  and  he  has  been 
n  desirous  ef  a  revival  that  he  has  done  this,  and  has  died, 

18* 


210  HOW  CHURCHES  CAN  HELP  MINISTERS. 

And  he  was  willing’  to  die  for  it.  I  could  mention  some  case? 
in  this  state,  where  ministers  h  tve  died,  and  no  doubt  in  conse¬ 
quence  of  their  labors  to  promote  a  revival  where  the  church 
hung  hack  from  the  work. 

I  will  mention  one  case.  A  minister,  some  years  since,  was 
laboring  where  there  was  a  revival ;  and  was  visited  by  an  el¬ 
der  of  a  church  at  some  distance  who  wanted  him  to  go  and 
preach  there.  There  was  no  revival  there,  and  never  had 
been,  and  the  elder  complained  about  their  state,  said  they 
had  had  two  excellent  ministers,  one  had  worn  himself  com¬ 
pletely  out  and  died,  and  the  other  had  exhausted  himself,  and 
got  discouraged,  and  left  them,  and  they  were  a  poor  and  fee¬ 
ble  church,  and  their  prospects  very  dark  unless  they  could  have 
a  revival,  and  so  he  begged  this  minister  to  go  and  help  them. 
He  seemed  to  be  very  sorrowful,  and  the  minister  heard  his 
whining,  and  at  last  replied  by  asking.  Why  did  you  never 
have  a  revival?  I  don’t  know,  said  the  elder.  Our  minister 
labored  hard,  but  the  church  did  not  seem  to  wake  up,  and 
somehow  there  seemed  to  be  no  revival.  “Well,  now,”  said 
the  minister,  “  I  see  what  you  want  j  you  have  killed  one  of 
God’s  ministers,  and  broke  down  another  so  that  he  had  to 
leave  you,  and  now  you  want  to  get  another  there  and  kill  him, 
and  the  devil  has  sent  you  here  to  get  me  to  go  and  rock  your 
cradle  for  you.  You  had  one  good  minister  to  preach  to  you, 
but  you  slept  on,  and  he  exerted  himself  till  he  absolutely  died 
in  the  work.  Then  the  Lord  let  you  have  another,  and  still 
you  lay  and  slept,  and  would  not  wake  up  to  your  duty.  And 
now  you  have  come  here  in  despair,  and  want  another  minis¬ 
ter,  do  you  ?  God  forbid  that  you  should  ever  have  another 
while  you  do  as  you  have  done.  God  forbid  tnat  you  should 
ever  have  a  minister,  till  the  church  will  wake  up  to  duty. 
The  elder  was  affected,  for  he  was  a  good  man.  The  tears 
came  in  his  eyes,  and  he  said  it  was  no  more  than  they  deserv¬ 
ed.  “  And  now,”  said  the  minister,  “  will  you  be  faithful,  and 
go  home  and  tell  the  church  what  I  say?  If  you  will,  and 
‘they  will  be  faithful  and  wake  up  to  duty,  they  shall  have  a 
minister,  I  will  warrant  them  that.”  The  elder  said  he  would, 
and  he  was  true  to  his  word ;  he  went  home  and  told  the 
church  how  cruel  it  was  for  them  to  ask  another  minister  tr. 
come  among  them,  unless  they  would  wake  up.  They  felt  it, 
and  confessed  their  sins,  and  waked  up  to  duty,  and  a  minister 
was  sent  to  them,  and  a  precious  and  powerful  revival  followed. 

Churches  do  not  realize  how  often  their  coldness  and  back¬ 
wardness  may  be  absolutely  the  cause  of  the  death  of  ministers. 


IIOW  CHURCHES  CAN  HELP  MINISTERS. 


211 


The  state  of  the  people,  and  of  sinners,  rests  upon  their  mind, 
they  travail  in  soul  night  and  day,  and  they  labor  in  season  and 
out  of  season,  beyond  the  power  of  the  human  constitution  to 
bear,  till  they  wear  out  and  die.  The  church  know  not  the 
agony  of  a  minister’s  heart,  when  he  travails  for  souls,  and  la¬ 
bors  to  wake  up  the  church  to  help,  and  still  sees  them  in  the 
slumbers  of  death.  Perhaps  sometimes  they  will  rouse  up  to 
spasmodic  effort  for  a  few  days,  and  then  all  is  cold  again.  And 
so  many  a  faithful  minister  wears  himself  out  and  dies,  and  then 
these  heartless  professors  are  the  first  to  blame  him  for  doing 
so  much. 

I  recollect  a  case  of  a  good  minister,  who  went  to  a  place 
where  there  was  a  revival,  andwvhile  there  heard  a  pointed  ser¬ 
mon  to  ministers.  He  received  it  like  a  man  of  God;  he  did 
not  lebel  against  God’s  truth,  but  he  vowed  to  God  that  he  never 
would  rest  until  he  saw  a  revival  among  his  people.  He  re¬ 
turned  home  and  went  to  work  ;  the  church  would  not  wake  up, 
except  a  few  members,  and  the  Lord  blessed  them,  and  poured 
out  his  Spirit,  but  the  minister  laid  himself  down  on  his  bed  and 
died,  in  the  midst  of  the  revival. 

4.  Be  careful  not  to  complain  of  plain,  pointed  preaching, 
even  when  its  reproofs  fasten  on  yourselves.  Churches  are  apt 
to  forget,  that  a  minister  is  responsible  only  to  God.  They 
want  to  make  rules  for  a  minister  to  preach  by,  so  as  not  to  have 
\t  fit  them.  If  he  bears  down  on  the  church,  and  exposes  the 
fins  that  prevail  among  them,  they  call  it  personal,  and  rebel 
against  the  truth.  Or  they  say,  he  should  not  preach  so  plainly 
o  the  church  before  the  world ;  it  exposes  religion,  they  say,  and 
le  ought  to  take  them  by  themselves  and  preach  to  the  church 
done,  and  not  tell  sinners  how  bad  Christians  are.  But  there 
■ire  cases  where  a  minister  can  do  no  less  than  to  show  the 
louse  of  Jacob  their  sins.  If  you  ask,  Why  not  do  it  when  we 
.re  by  ourselves?  I  answer,  Just  as  if  sinners  did  not  know  you 
lid  wrong.  I  will  preach  to  you  by  yourselves,  about  your 
wn  sins,  when  you  will  get  together  by  yourselves  to  sin.  But 
s  the  Lord  liveth,  if  you  sin  before  the  world,  you  shall  be  re- 
j  u^'ed  before  the  world.  Is  it  not  a  fact  that  sinners  do  know 
I  ow  you  live,  and  that  they  stumble  over  you  into  hell  ?  Then 
o  not  blame  ministers,  when  they  see  it  their  duty  to  rebuke 
ie  church  openly,  before  the  world.  If  you  are  so  proud  you 
J-annot  bear  this,  you  need  not  expect  a  revival.  Do  not  call 
reaching  too  plain,  because  it  exposes  the  faults  of  the  church, 
here  is  no  such  thing  as  preaching  too  plain. 

5.  Sometimes  professors  take  alarm,  lest  the  minister  should 


212  HOW  CHURCHES  CAN  HELP  MINISTERS. 

offend  the  ungodly  by  plain  preaching.  And  they  will  begin  to 
caution  him  against  it,  and  ask  him  if  he  had  not  better  alter  a 
little  to  avoid  giving  offence,  and  the  like.  This  fear  is  excited 
especially  if  some  of  the  more  wealthy  and  influential  members 
of  the  congregation  are  offended,  lest  they  should  withdraw 
their  support  from  the  church,  and  no  longer  give  their  money 
to  help  to'  pay  the  minister’s  salary,  and  so  the  burden  will  come 
the  heavier  on  the  church.  They  never  can  have  a  revival  m 
such  a  church.  Why,  the  church  ought  to  pray  above  all 
things,  that  the  truth  may  come  on  the  ungodly  like  tire.  VVnat 
if  they  are  offended?  Christ  can  get  along  very  well  without 
their  money.  Do  not  blame  your  minister,  nor  ask  him  to 
change  his  mode  of  preaching  to  please  and  conciliate  the  un- 
oodly.  It  is  of  no  use  for  a  minister  to  preach  to  the  impenitent, 
unless  he  can  preach  the  truth  to  them.  And  it  will  do  no  good 
for  them  to  pay  for  the  support  of  the  gospel,  unless  it  is 
preached  in  such  a  way,  that  they  may  be  searched  and  saved. 

Sometimes  church  members  will  talk  among  themselves^ about 
the  minister’s  imprudence,  and  create  a  party,  and  get  into  a 
very  wrong  spirit,  because  the  wicked  are  displeased.  There 
was  a  place,  where  there  was  a  powerful  revival,  and  great 
opposition.  The  church  were  alarmed,  for  fear  that  if  the 
minister  was  not  less  plain  and  pointed,  some  of  the  impenitent 
would  go  and  join  some  other  congregation.  And  one  of  the 
leading  men  in  the  church  was  appointed  to  go  to  the  minister, 
and  ask  him  not  to  preach  quite  so  hard,  for  if  he  continued  to 
do  so,  such  and  such  persons  would  leave  the  congregation. 
The  minister  asked,  Is  not  the  preaching  true?  “  Yes.”  Does 
not  God  bless  it  ?  “  Yes.”  Did  you  ever  see  the  like  of  this 

work  before  in  this  place?  “No,  I  never  did.”  ‘‘Get  thee 
behind  me,  Satan,  the  devil  has  sent  you  here  on  this  errand ; 
you  see  God  is  blessing  the  preaching,  the  work  is  going  on, 
and  sinners  are  converted  every  day,  and  now  you  come  to 
get  me  to  let  down  the  tone  of  preaching,  so  as  to  ease  the 
minds  of  the  ungodly.”  The  man  felt  the  rebuke,  and  took 
it  like  a  Christian  ]  he  saw  his  error  and  submitted,  and 
never  again  was  heard  to  find  fault  with  the  plainness  of 

preaching.  , 

In  another  town,  where  there  was  a  revival,  a  woman  wno 
had  some  influence,  (not  pious,)  complained  very  much  about 
plain,  pointed,  personal  preaching,  as  she  called  it.  But  by  and 
by  she  herself  became  a  subject  of  the  work.  After  this  some 
of  her  impenitent  friends  reminded  her  of  what  she  used  to  say 
against  the  preacher  for  “  preaching  it  out  so  hot.”  She  now 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


213 


said  her  views  were  altered,  and  she  did  not  care  how  hot  the 
truth  was  preached,  if  it  was  red  hot. 

Q.  Do  not  take  part  with  the  wicked  in  any  wayt  If  you  do 
it  at  all,  you  will  strengthen  their  hands.  If  the  wicked  accuse 
the  minister  of  being  imprudent,  or  of  being  persona],  and  if 
the  church  members,  without  admitting  that  the  minister  does 
so,  only  admit  that  personal  preaching  is  wrong,  and  talk  about 
the  impropriety  of  personal  preaching,  the  wicked  will  feel 
themselves  strengthened  by  such  remarks.  Do  not  unite  with 
them  at  all,  for  they  will  feel  that  they  have  you  on  their  side 
against  their  minister.  You  adopt  their  principles,  and  use 
their  language,  and  are  understood  as  sympathizing  with  them. 

|  What  is  personal  preaching?  N o  individual  is  ever  benefited 
by  preaching,  until  he  is  made  to  feel  that  it  mcajis  him.  Now 
such  preaching  is  always  personal.  It  often  appears  so  per¬ 
sona],  to  wicked  men,  that  they  feel  as  if  they  were  just  going 
to  be  called  out  by  name,  before  the  congregation.  A  minister 
was  once  preaching  to  a  congregation,  and  when  describing 
certain  characters,  he  said,  “  If  I  was  omniscient,  I  could  call 
out  by  name  the  very  persons  that  answer  to  this  picture.”  A 
man  cried  out,  “  Name  me!”  and  he  looked  as  if  he  was  going 
to  sink  into  the  earth.  He  afterwards  said  that  he  had  no  idea 
of  speaking  out,  but  tne  minister  described  him  so  perfectly, 
that  he  really  thought  he  was  going  to  call  him  by  name.  The 
minister  did  not  know  there  was  such  a  man  in  the  world.  It 
is  common  for  men  to  think  their  own  conduct  is  described,  and 
.hey  complain,  “  Who  has  been  telling  him  about  me?  Some- 
Dody  has  been  talking  to  him  about  me,  and  getting  him  to 
breach  at  me.”  I  suppose  I  have  heard  of  five  hundred  or  a 
housand  just  such  cases.  Now  if  the  church  members  will 
ust  admit  that  it  is  wrong  for  a  minister  to  mean  any  body  in 
lis  preaching,  how  can  he  do  any  good?  If  you  are  not  willing- 
mur  minister  should  mean  any  body,  or  preach  to  any  body, 
aou  had  better  dismiss  him.  Whom  must  he  preach  to,  if  not 
o  the  persons,  the  individuals  before  him?  And  how  can  he 
>reach  to  them,  when  he  does  not  mean  them  ? 
t  If  you  wish  to  stand  by  your  minister  in  promoting  a  re- 
ival,  do  not  by  your  lives  contradict  his  preaching.  If  he 
(reaches  that  sinners  are  going  to  hell,  do  not  give  the  lie  to  it, 
nd  smile  it  all  away,  by  your  levity  and  unconcern.  I  have 
ieard  sinners  speak  of  the  effect  produced  on  their  minds,  by 
:  evity  in  Christians,  after  a  solemn  and  searching  discourse. 
Vhey  feel  solemn  and  tender,  and  begin  to  be  alarmed  at  their 
ondition,  and  they  see  these  professors,  instead  of  weeping  over 


214  HOW  CHURCHES  CAN  HELP  MINISTERS. 

t 

them,  all  light  and  easy,  as  much  as  to  say,  “  Don’t  be  afraid, 
sinners,  it  ain’t  so  bad,  after  all ;  keep  cool  and  you  will  do  well ; 
do  you  think  we  would  laugh  and  joke,  if  you  were  going  to 
hell  so  fast?  We  should  not  laugh  if  only  your  house  was  on 
fire,  still  less  if  we  saw  you  burning  in  it.”  Of  what  use  is  it  for 
a  minister  to  preach  to  sinners,  in  such  a  state  of  things? 

8.  Do  not  needlessly  take  up  the  tune  of  your  minister. 
Ministers  often  lose  a  great  deal  of  time  by  individuals  calling 
on  them  to  talk,  when  they  have  nothing  of  importance  to  talk 
about,  and  no  particular  errand.  The  minister  of  course  is  glad 
to  see  his  friends,  and  often  too  willing  to  spend  time  in  conver¬ 
sation  with  his  people,  as  he  loves  and  esteems  them.  Profess¬ 
ors  of  religion  should  remember  that  a  minister’s  time  is  worth 
more  than  gold,  for  it  can  be  employed  in  that  which  gold  can 
never  buy.  If  the  minister  is  kept  from  his  knees,  or  from  his 
Bible,  or  his  study,  that  they  may  indulge  themselves  in  his  con¬ 
versation,  they  do  a  great  injury.  When  you  have  a  good  rea¬ 
son  for  it,  you  should  never  be  backward  to  call  on  him,  and 
even  take  up  all  the  time  that  is  necessary.  But  if  you  have 
nothing  in  particular  to  say  that  is  important,  keep  away.  I 
knew  a  man  in  one  of  our  cities,  who  was  out  of  business,  and 
he  used  to  take  up  months  of  the  minister’s  time.  He  would 
come  to  his  study,  and  sit  for  three  hours  at  a  time,  and  talk, 
because  he  had  nothing  else  to  do,  till  finally,  the  minister  had 
to  rebuke  him  plainly,  and  tell  him  how  much  sin  he  was  com¬ 
mitting. 

9.  Be  sure  not  to  sanction  any  thing  that  is  calculated  to 
divert  public  attention  from  the  subject  cf  religion.  Often  when 
it  comes  the  time  of  year  to  work, when  the  evenings  are  long, 
and  business  is  light,  and  the  very  time  to  make  an  extra  effort, 
at  this  moment,  somebody  in  the  church  will  give  a  party ,  and 
invite  some  Christian  friends,  so  as  to  have  it  a  religious  party. 
And  then  some  other  family  must  do  the  same,  to  return  the 
compliment.  Then  another  and  another,  till  it  grows  into  an 
organized  system  of  parties,  that  consume  the  whole  winter. 
Abominable!  This  is  the  grand  device  of  the  devil,  because  it 
appears  so  innocent,  and  so  proper,  to  promote  good  feeling,  and 
increase  the  acquaintance  of  Christians  with  each  other.  And 
so,  instead  of  prayer  meetings  they  will  have  these  parties. 

The  evils  of  these  parties  are  very  great.  They  are  often 
got  up  at  great  expense,  and  the  most  abominable  gluttony  is 
practised  in  them.  It  is  said  that  the  expense  is  from  one  hun¬ 
dred  to  two  thousand  dollars.  I  have  been  told  that  in  some 
instances,  professed  Christians  have  given  great  parties,  and 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


215 


made  great  entertainments,  and  excused  their  ungodly  nrodi<m- 

ifrer'th  f  of  Jesu*  ^hrist’s  money,  by  giving  what  Was  left, 
after  the  feast  was  ended,  to  the  poor  !  Thus  making  it  a  virtue 

to  feast  and  riot,  even  to  surfeiting,  on  the  bounties  of  God’s 
providence,  under  pretence  of  benefiting  the  poor.  This  is  the 
same  in  principle,  with  a  splendid  ball  which  was  o-iven  some 
years  since,  in  a  neighboring  city.  The  ball  was  got  up  for 
e  benefit  of  the  poor,  and  each  gentleman  was  to  pay  a  certain 
sum,  and  after  the  ball  was  ended,  whatever  remained  of  the 
funds  thus  raised,  was  to  be  given  to  the  poor.  Truly  this  is 

r  IT  Tr7;  *1°  ddnk  and  dance’  aad  when  they  have 

i  noted  and  feasted  until  they  can  enjoy  it  no  longer,  they  deal  out 

to  the  poor  the  crumbs  that  have  fallen  from  the  table/  I  do  not 

T,  wh^  such.f  bal*  18  not  quite  as  pious  as  such  Christian  par- 
ties.  The  evil  of  balls  does  not  consist  simply  in  the  exercise 

of  dancing,  but  m  the  dissipation,  and  surfeiting,  and  tempta- 
:  tions  connected  with  them.  &  pia 

But  it  is  said  they  are  Christian  parties,  and  that  they  are  all 
or  nearly  all,  professors  of  religion  who  attend  them.  And  fur’ 
erinore,  that  they  are  concluded,  often,  with  prayer.  Now  I 
regard  this  asone  of  the  worst  features  about  them  ;  that  after 
he  waste  of  time  and  money,  the  excess  in  eating  and  drinkino- 
the  vam  conversation,  and  nameless  fooleries,  with  whicli  such 
a  season  is  filled  up,  an  attempt  should  be  made  to  sanctify  it 
and  palm  it  off  upon  God,  by  concluding  it  with  prayer.  Say 
what  you  will,  it  would  not  be  more  absurd  or  incongruous  or 
impious  to  close  a  ball,  or  a  theatre,  or  a  card  party  with  prayer. 

;  Has  it  come  to. this,  that  professors  of  religion*  professing  to 
desire  the  salvation  of  the  world,  when  such  calls  are  made 
|  jpon  them  from  the  four  winds  of  heaven,  to  send  the  gospel,  to 
furnish  Bibles,  and  tracts,  and  missionaries,  to  save  the  world 
i. lorn  death,  that  they  should  spend  hundreds  of  dollars  in  an 

tieathen’!  ^  ^  g°  l°  the  monthl>r  concert  and  pray  for  the 

,  In  some  instances,  I  have  been  told,  they  find  a  salvo  for 
j  heifr  COnSm1If.nces*  ln  the  fact  ^at  their  minister  attends  their 
|  ™  \eS-  jT  of  c°urse,  would  give  weight  to  such  an  ex- 
!  •  pie,  and  if  one  professor  of  religion  made  a  party  and  invited 
heir  minister  others  must  do  the  same.  The  next  step  they 

wueach  «°  a  bal1’  and  aPP°int  thcir  minister 
u  „  thSel '  Wby  not  •  ^nd  perhaps,  by  and  by,  he  will  do 
6  ^aVi?r  jto  P  ay  tbe  hddle.  In  my  estimation  he  might 
rayer*18  WG  °  aS  *°  and  conciude  such  a  party  with 

w 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


216 

I  have  heard  with  pain,  that  a  circle  of  parties,  I  know  not  to 
what  extent  has  been  held  in  KocuESTER-that  place  so  highly 
favored  of  the  Lord.  1  know  not  through  whose  influence  they 
have  been  k>t  up,  or  by  what  particular  persons  they  have  been 
ozonized  and  a  tended.  But  I  should  adv.se  any  congrega¬ 
tion  who  are  calculating  to  have  a  circle  of  part.es,  m  the  mean 
time  to  dismiss  their  minister,  and  let  lam  go  and  Prea£h  w,  e. 
Ihe  people  would  be  ready  to  receive  the  word  and  profit  by  it 
an/nof  have  him  stay  and  he  distressed,  and  gne\ed,  and 
Wiled  bv  attempting  to  promote  religion  among  them,  while 
hey  are k”hea°rt  Ji  hand  in  the  service  of  the  devil.  | 
Professor's  of  religion  should  never  get  up  any  thing  that  may 
divert  nublic  auention  from  religion,  without  first  having  con¬ 
sulted  Aeir  minister,  and  made  it  a  subject  of  special  prayer. 
And  if  they  find  it  will  have  this  effect,  they  ought  never-  to  do 
it  Subjects  will  often  come  up  before  the  public  which  have 
his  tendency;  some  course  of  lectures,  or  show,  or  the  like. 
P  ofessors  ouUt  to  be  wise,  and  understand  what  they  are 
about  and  not'give  countenance  to  any  such  thing,  until  ey 

see  what  influence  it  will  have,  and  whether  it  wnl  hinder  , 

revival  If  it  will  do  that,  let  them  have  nothing  to  do  with  it. 
Every  such  thing  should  be  estimated  by  its  bearing  upon 

“IS ' ^parties,  say  what  you  please  about  their  being 
an  innocent  recreation,  I  appeal  to  any  of  you  who  have  ever 
attended  them,  to  say  whether  they  fit  you  for  prayer,  or  in 
crease  your  spirituality,  or  whether  sinners  are  ever  converted 
in  therm  or  Christians  made  to  agonize  in  prayer  for  souls  ■ 

II  I  am  to  mention  several  things  which  churches  must  DO, 
if  they  would  promote  a  revival  and  aid  their  ™mst“-  .  . 

1  'They  must  attend  to  his  temporal  wants  A  minister 
,  „;v(Jhimself  wholly  to  the  work,  cannot  be  engaged  in 
worldly  employments,  and  of  course  is  entirely  dependent  on 
hTs  people  for  the  supply  of  his  temporal  wants,  including  the 

s^pport  of  his  family  I  need  not  argue  this  poirfl  here,  for  you 

alfunderstand  this  perfectly.  It  is  the —nd  °‘s£l” 

“  they  which  preach  the  gospel  should  live  of 
n0w look  around  and  see  how  many  churches  do  m  this 
For  instance  when  they  want  a  minister,  they  will  cast  ahou 
f„°d  “cheap  they  San  get  one.  They  will  ca  cu  ate^o  a 
farlhine-  how  much  his  salt  will  cost,  and  how  much  his  mea  , 
and  then  set  his  salary  so  low  as  to  subject  him  to  extreme  l 
convenience  to  get  along  and  keep  his  femtly.  A  minister  mu  ^ 

have  his  mind  at  ease,  to  study  and  labor  with  effect,  an 


HOW  CHURCHES  CAN  HELP  MINISTERS.  217 

cannot  screw  down  prices,  and  banter,  and  look  out  for  the  best 
chances  to  buy  to  advantage  what  he  needs.  If  he  is  obliged  to 
do  this,  his  mind  is  embarrassed.  Unless  his  temporal  wants 
are  so  supplied,  that  his  thoughts  may  be  abstracted  from  them, 
how  can  he  do  his  duty? 

2.  Be  honest  with  your  minister. 

Do  not  measure  out  and  calculate  with  how  much  salt  and 
how  many  bushels  of  grain  he  can  possibly  get  along.  Re¬ 
member,  you  are  dealing  with  Christ.  And  he  calls  you  to 
place  his  ministers  in  such  a  situation,  that  with  ordinary  pru¬ 
dence  temporal  embarrassment  is  out  of  the  question. 

3.  Be  'punctual  with  him. 

Sometimes  churches,  when  they  are  about  settling  a  minister, 
if  have  a  great  deal  of  pride  about  giving  a  salary,  and  they  will 
get  up  a  subscription,  and  make  out  an  amount  which  they  never 
pay,  and  very  likely  never  expected  to  pay.  And  so,  after  one, 
two,  three,  or  four  years,  the  society  gets  three  or  four  hundred 
dollars  in  arrears  to  their  minister,  and  then  they  expect  he  will 
give  it  to  them.  And  all  the  while,  they  wonder  why  there  is 
no  revival !  This  may  be  the  very  reason,  because  the  church 
have  LIED;  they  have  faithfully  promised  to  pay  so  much, 
and  have  not  done  it.  God  cannot  consistently  pour  out  his 
Spirit  on  such  a  church. 

4.  Pay  him  his  salary  without  ashing. 

Nothing  is  so  embarrassing,  often,  to  a  minister,  as  to  be 
obliged  to  dun  his  people  for  his  salary.  Often  he  gets  ene¬ 
mies,  and  gives  offence,  by  being  obliged  to  call,  and  call,  and 
I. call  for  his  money,  and  then  not  get  it  as  they  promised.  They 
would  have  paid  it  if  their  credit  had  been  at  stake,  but  when 
it  is  nothing  blit  conscience  and  the  blessing  of  God,  they  let  it 
lie  along.  If  any  one  of  them  had  a  note  at  the  bank,  you 
j  would  see  him  careful  and  prompt  to  be  on  the  ground  before 
!  three  o’clock.  That  is  because  the  note  will  be  protested,  and 
they  shall  lose  their  character.  But  they  know  the  minister 
will  not  sue  them  for  his  salary,  and  they  are  careless  and  let  it 
run  along,  and  he  must  suffer  the  inconvenience.  This  is  net 
so  common  in  the  city  as  it  is  in  the  country.  But  in  the  coun¬ 
try,  I  have  known  some  heart-rending  cases  of  distress  and 
misery,  by  the  negligence  and  cruelty  of  congregations  in  with¬ 
holding  that  which  is  due.  Churches  live  in  habitual  lying  and 
cheating,  and  then  wonder  why  they  have  no  revival.  How 
can  they  wonder  ? 

5.  Pray  for  your  minister.  I  mean  something  by  this.  And 
what  do  you  suppose  I  mean?  Even  the  apostles  used  to  urge 

19 


218 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


the  churches  to  pray  for  them.  This  is  more  important  than 
you  imagine.  Ministers  do  not  ask  people  to  pray  lor  them 
simply  as  men,  nor  that  they  may  be  filled  with  an  abundance 
of  the  Spirit’s  influences,  merely  to  promote  their  personal  en¬ 
joyment.  But  they  know  that  unless  the  church  greatly  desires 
a  blessing  upon  the  labors  of  a  minister,  it  is  tempting  God  for 
him  to  expect  it.  blow  often  does  a  minister  go  into  his  pulpit, 
feeling  that  his  heart  is  ready  to  break  for  the  blessing  of  God, 
while  he  also  feels  that  there  is  no  room  to  expect  it,  for  there 
is  no  reason  to  believe  the  church  desire  it!  Perhaps  he  has 
been  two  hours  on  his  knees  in  supplication,  and  yet  because 
that  the  church  do  not  desire  a  blessing,  he  leels  as  if  his  words 
would  bound  hack  in  his  face. 

1  have  seen  Christians  who  would  be  in  an  agony,  when  the 
minister  was  going  into  the  pulpit,  for  fear  his  mind  should  be 
in  a  cloud,  or  his  heart  cold,  or  he  should  have  no  unction,'  and 
so  a  blessing  should  not  come.  I  have  labored  with  a  man  of 
this  sort.  He  would  pray  until  he  got  an  assurance  in  his  mind, 
that  God  would  be  with  me  in  preaching,  and  sometimes  he 
would  pray  himself  sick.  I  have  known  the  time,  when  he 
has  been  in  darkness  for  a  season,  while  the  people  were  gath¬ 
ering,  and  ids  mind  was  full  of  anxiety,  and  he  would  go  again 
and  again  to  pray,  till  finally  he  would  come  into  the  room  with 
a  placid  face,  and  say,  “  The  Lord  lias  come,  and  he  will  he  with 
us.”  An/1  I  do  not  know  that  I  ever  found  him  mistaken, 
i  I  have  known  a  church  bear  their  minister  on  their  arms  in 
prayer  from  day  to  day,  and  watch  with  anxiety  unutterable,  to 
see  that  he  has  the  Holy  Ghost  with  him  in  his  labors!  When 
they  feel  and  pray  thus,  O  what  feelings  and  what  looks  are 
manifest  in  the  congregation!  They  have  felt  anxiety  unutter¬ 
able  to  have  the  word  come  with  power,  and  take  effect,  and 
when  they  see  their  prayer  answered,  and  they  hear  a  word  or 
a  sentence  come  WARM  from  the  heart,  and  taking  effect 
among  the  people,  you  can  see  their  whole  souls  look  out  of 
their  eyes.  How  different  is  the  case,  where  the  church  feel 
that  the  minister  is  praying,  and  so  there  is  no  need  of  their 
praying!  They  are  mistaken.  The  church  must  desire  and 
pray  for  the  blessing.  God  says  he  will  be  inquired  of  by  the 
house  of  Israel.  I  Avish  you  to  feel  that  there  can  be  no  substi¬ 
tute  for  this. 

I  have  seen  cases  in  revivals,  Avhere  the  church  Avas  kept  in 
the  back  ground  in  regard  to  prayer,  and  persons  from  abroad 
were  called  on  to  pray  in  all  the  meetings.  This  is  always 
unhappy,  even  if  there  should  he  a  revival,  for  the  revival  must 


HOW  CHURCHES  CAN  HELP  MINISTERS.  219 

be  less  powerful  and  less  salutary  in  its  influences  upon  the 
church.  I  do  not  know  but  I  have  sometimes  offended  Chris¬ 
tians  and  ministers  from  abroad,  by  continuing  to  call  on  mem¬ 
bers  of  the  church  in  the  place  to  pray,  and  not  on  those  from 
abroad.  It  was  not  from  any  disrespect  to  them,  but  because 
the  object  was  to  get  that  church  which  was  chiefly  concerned 
to  desne,  and  pray,  and  agonize  for  the  blessing. 

In  a  ceitain  place,  a  protracted  meeting  was  held,  with  no 
good  results,  and  great  evils  produced.  I  was  led  to  make 
inquiry  for  the  reason.  And  it  came  out,  that  in  all  their  meet- 
i  ings,  not  one  member  of  their  own  church  was  called  on  to 

I  P*ay>  “ut  a  tfie  Prayer5  were  made  by  persons  from  abroad. 

'  .o  wonder  there  was  no  good  done.  The  church  was  not 
[(interested.  The  leader  of  the  meeting  meant  well,  but  he 
undertook  to  promote  a  revival  without  getting  the  church  there 
into  the  v. oik.  He  let  a  lazy  church  lie  still  and  do  nothin^* 
and  so  there  could  be  no  good. 

Churches  should  pray  for  ministers  as  the  agents  of  breaking 
down  sinners  with  the  word  of  truth.  Prayer  for  a  minister  is 
often  cone  in  a  set  and  formal  way,  and  confined  to  the  prayer 
meetings.  They  will  say  their  prayers  in  the  old  way,  as  they 
have  always  done  :  “  Lord,  bless  thy  ministering  servant,  whom 
thou  hast  stationed  on  this  part  of  Zion’s  walls,”  and  so  on,  and 
it  amounts  to  nothing,  because  there  is  no  heart  in  it.  And 
.he  proof  often  is,  that  they  never  thought  of  praying  for  him 
in  secret,  they  never  have  agonized  in  their  closets  for  a  bless- 
mg  on  his  laocis.  They  may  not  omit  it  wholly  in  their  meet¬ 
ings.  If  they  do  that ,  it  is  evident  that  they  care  very  little 
indeed  about  the  labors  of  their  minister.  But  that  is  not  the 
most  important  place.  T.  he  way  to  present  effectual  prayer  for 
your  minister  is  to  take  it  to  your  closet,  and  when  you  are  in 
secret,  wrestle  with  God  for  success  to  attend  his  labors. 

I  knew  a  case  of  a  minister  in  ill  health,  who  became  de¬ 
pressed  and  sunk  down  in  his  mind,  and  was  very  much  in 
lark  ness,  so  that  he  did  not  feel  as  if  he  could  preach  any 
!  onger.  An  individual  of  the  church  was  waked  up  to  feel  for 
he  minister’s  situation,  and  to  pray  that  he  might  have  the  Holy 
jrhost  to  attend  his  preaching.  One  Sabbath  morning,  this 
i  person’s  mind  was  very  much  exercised,  and  he  began  to  pray 
is  soon  as  it  was  light,  and  prayed  again  and  again  for  a  bless- 
ng  that  day.  And  the  Lord  in  some  way  directed  the  minister 
within  hearing  of  his  prayer.  The  person  was  telling  the 
Imrd  just  what  he  thought  of  the  minister’s  situation  and  state 
if  mind,  and  pleading,  as  if  he  would  not  be  denied,  for  a  bless- 


220 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


ing.  The  minister  went  into  the  pulpit  and  preached,  and  the 
light  broke  in  upon  him,  and  the  word  was  with  power,  and  a 

revival  commenced  that,  very  day. 

6.  A  minister  should  be  provided  for  by  the  church ,  and  his 
support  guaranteed,  irrespective  of  the  ungodly.  Otherwise  he 
may  be  obliged  either  to  starve  his  family,  or  to  keep  back  a 
part  of  the  truth  so  as  not  to  offend  sinners.  I  once  expostu¬ 
lated  with  a  minister  who  I  found  was  afraid  to  come  out  fully 
with  the.  truth.  1  told  him  I  was  surprised  he  did  not  bear 
down  on  certain  points.  He  told  me  he  was  so  situated  that  he 
must  please  certain  men,  who  would  be  touched  there.  It  was 
the  ungodly  that  chiefly  supported  him,  and  that  made  him.  de 
pendent  and  temporizing.  And  yet  perhaps  that  very  church 
which  left  their  minister  dependent  on  ti  e  ungodly  for  his 
bread,  will  turn  round  and  abuse  him  for  his  want  of  faith,  and 
his  fear  of  men.  The  church  ought  always  to  say  to  their  min' 
ister,  “We  will  support  you;  go  to  work;  let  the  truth  pour 
down  on  the  people,  and  we  will  stand  by  you. 

7.  See  that  every  thing  is  so  arranged,  that  people  can  sit 
comfortably  in  meeting.  If  people  do  not  sit  easy,  it  is  difficult 
to  get  or  to  keep  their  attention.  And  if  they  are  not  attentive, 
they  cannot  be  converted.  They  have  come  to  hear  for  their 
lives,  and  they  ought  to  be  so  situated  that  they  can  hear  with 
all  their  souls,  and  have  nothing  in  their  bodily  position  to  call 
for  attention.  Churches  do  not  realize  how  important  it  is  that 
the  place  of  meeting  should  be  made  comfortable.  I  do  not 
mean  showy.  All  your  glare  and  glory  of  rich  chandeliers, 
and  rich  carpets,  and  splendid  pulpits,  is  the  opposite  extreme, 
and  takes  off  the  attention  just  as  badly,  and  defeats  every  ob¬ 
ject  for  which  a  sinner  should  come  to  meeting.  You  need  not 
expect  a  revival  there. 

8.  See  that  the  house  of  God  is  kept  cleanly.  The  house  of 
God  should  be  kept  as  clean  as  you  would  want  your  own  house 
to  be  kept.  Churches  are  often  kept  excessively  slovenly.  I 
have  seen  them,  where  people  used  so  much  tobacco,  and  took 
so  little  care  about  neatness,  that  it  was  impossible  to  preach 
with  comfort.  Once  in  a  protracted  meeting,  the  thing  was 
charged  upon  the  church,  and  they  had  to  acknowledge  it,  that 
they  paid  more  money  for  tobacco  than  they  did  for  the  cause  of 
missions.  They  could  not  kneel  in  their  pews,  and  ladies  could 
not  sit  without  all  the  time  watching  their  clothes,  and  they  had 
to  be  careful  where  they  stepped,  because  the  house  was  so  dirty, 
and  there  was  so  much  tobacco  juice  running  all  about  the  floor. 
If  people  cannot  go  where  they  can  hear  without  being  annoyed 


HOW  CHURCHES  CAN  HELP  MINISTERS, 


221 


with  offensive  sights  and  smells,  and  where  they  can  kneel  in 
prayer,  what  good  will  a  protracted  meeting  do  ?  There  is  an 
importance  in  these  things,  which  is  not  realized.  See  that  man ! 
What  is  he  doing?  I  am  preaching  to  him  about  eternal  life 
he  1S  linking  about  the  dirty  pew.  And  that  woman  is 
ashing  for  a  footstool  to  keep  her  feet  out  of  the  tobacco  juice. 

9.  It  is  important  that  the  house  should  be  just  warm  enough 
and  not  too  warm.  Suppose  a  minister  comes  into  a  house,  and 
hnds  it  cold;  he  sees  as  soon  as  he  gets  in,  that  he  might  as 
we  1  stay  at  home.:  the  people  are  shivering,  their  feet  cold,  they 
Jeel  as  it  they  should  take  cold,  they  are  uneasy,  and  he  wishes 
he  was  at  home,  for  he  knows  he  cannot  do  any  thin  a-  but  he 
must  preach,  or  they  will  be  disappointed. 

Or  he  may  find  the  house  too  warm,  and  the  people,  instead 
of  listening  to  the  truth,  are  fanning,  and  panting  for  breath 
andTy  and  by  a  woman  faints,  and  makes  a  stir,  and  the  train 
o  thought  and  feedng  is  all  lost,  and  so  a  whole  sermon  is 
wasted  to  no  good  end.  These  little  things  take  off  the  attention 
G,  PeoP  e  words  of  eternal  life.  And  very  often  it  is  so, 

|  that  if  you  drop  a  single  link  in  the  chain  of  argument,  you  lose 
,  the  whole,  and  the  people  are  damned,  just  because  the  careless 

chuich  do  not  see  to  the  proper  regulation  of  these  little 
matters. 

10.  The  house  should  be  well  ventilated.  Of  all  houses,  a 
church  should  be  the  most  perfectly  ventilated.  If  there  is  no 
change  of  the  air,  it  passes  through  so  many  lungs  it  becomes 
i  sad,  and  its  vitality  is  exhausted,  and  the  people  pant,  they  know 
not  why,  and  feel  an  almost  irresistible  desire  to  sleep,  and  the 
bannister  preaches  in  vain.  The  sermon  is  lost,  and  worsethan 

ost.  I  have  often  wondered  that  this  matter  should  be  so  little 
le  su1jject  of  thought.  The  elders  and  trustees  will  sit  and 
flea r  a  whole  sermon,  while  the  people  are  all  but  ready  to  die 
or  the  want  of  air,  and  the. minister  is  wasting  his  strength  in 
Ln reaching  where  the  room  is  just  like  an  exhausted  receiver, 
f  ind  tne re  they  sit  and  never  think  to  do  any  thing  to  help  the 
matter.  1  hey  should  take  it  upon  themselves  to  see  that  this  is 
|  egulated  right,  that  the  house  is  just  warm  enough,  and  the  air 
l  cept  pure.  How  important  it  is  that  the  church  should  be 
jUwake  to  this  subject,  that  the  minister  may  labor  to  the  best  ad¬ 
vantage,  and  the  people  give  their  undivided  attention*  to  the 
i  ruth,  which  is  to  save  their  souls. 

.It  is  very  common,  when  things  are  wrong,  to  have  it  all 
aid  to  the  sexton.  This  is  not  so.  Often  the  sexton  is  not 

19* 


J, 


222  HOW  CHURCHES  CAN  HELP  MINISTERS. 

to  blame.  If  the  house  is  cold  and  uncomfortable,  very  often  it 
is  because  the  fuel  is  not  good,  or  the  stoves  not  suitable,  or  the 
house  is  so  open  it  cannot  be  warmed.  If  it  is  too  ''arm,  per¬ 
haps  somebody  has  intermeddled  when  he  was  out,  and  heaped 
on  fuel  without  discretion.  Or,  if  the  sexton  is  in  fault,  per¬ 
haps  it  is  because  the  church  do  not  pay  him  enough  lor  his 
services,  and  he  cannot  afford  to  give  the  attention  necessary  to 
keep  the  church  in  order.  Churches  sometimes  screw  down 
the  sexton’s  salary,  to  the  lowest  point,  so  that  he  is  oblige  to 
slight  his  work.  Or  they  will  select  one  who  is  incompetent, 
for&  the  sake  of  getting  him  cheap,  and  then  the  thing  is  not 
done.  The  fault  is  in  the  church.  Let  them  give  an  adequate 
compensation  for  the  work,  and  it  can  be  done,  and  done  la  it  li¬ 
ft  11 Y.  If  one  sexton  will  not  do  it  right,  another  will,  and  trie 
church  are  bound  to  see  it  done  right,  or  else  let  them  dismiss 
their  minister,  and  not  keep  him,  and  at  the  same  time  have 
other  things  in  a  state  so  out  of  order  that  he  loses  ail  his  work. 
What  economy!  To  pay  the  minister’s  salary,  and  then  for  the 
want  of  fifty  dollars  added  to  the  sexton’s  wages,  every  thing  is 
so  out  of  order  that  the  minister’s  labors  are  all  lost  souls  are 
lost,  and  your  children  and  neighbors  go  clowm  to  hell !  _ 

Sometimes  this  uncleanliness,  and  negligence,  and  contusion 
are  chargeable  to  the  minister.  Perhaps  he  uses  tobacco,  and 
sets  the  example  of  defiling  the  house  of  God.  Ieihaps  t  e 
pulpit  will  be  the  filthiest  place  in  the  house.  I  have  some¬ 
times  been  in  pulpits,  that  were  too  loathsome  to  be  occupied 
by  human  beings.  If  a  minister  has  no  more  piety  and  de¬ 
cency  than  this,  no  wonder  things  are  at  loose  ends  in  the  con¬ 
gregation.  And  generally  it  is  even  so. 

1 1.  People  should  leave  their  dogs,  and  very  young  children, 
at  home.  I  have  often  known  contentions  arise  among  dogs, 
and  children  to  cry,  just  at  that  stage  of  the  services,  that  would 
most  effectually  destroy  the  effect  of  the  meeting.  If  children 
are  present  and  weep,  they  should  instantly  be  remove  . 
have  sometimes  known  a  mother  or  a  nurse  sit  and  toss  er 
child,  while  its  cries  were  diverting  the  attention  of  the  w  ho  e 

k  congregation.  This  is  cruel.  And  as  for  dogs,  they  had  in¬ 
finitely  better  be  dead,  than  to  divert  attention  from  the  word 
of  God.  See  that  deacon ;  perhaps  his  dog  has  in  this  way 
destroyed  more  souls  than  the  deacon  will  ever  be  instrumental 

in  saving.  .  .  .  , 

12.  The  members  of  the  church  should  aid  the  minister  by 

visiting  from  house  to  house,  and  trying  to  save  souls.  Do  not 
leave  all  this  to  the  minister.  It  is  impossible  he  should  do  it, 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


223 


even  if  he  gives  all  his  time,  and  neglects  his  study  and  his 
closet.  Church  members  should  take  pains  and  qualify  them¬ 
selves  for  this  duty,  so  that  they  can  be  useful  in  it. 

13  They  should  hold  Bible  classes.  Suitable  individuals 
should  be  selected  to  hold  Bible  classes,  for  the  instruction  of 
^  oun&  people,  and  where  those  who  are  awakened  or 
affected  by  the  preaching,  can  be  received  and  be  converted. 
As  soon  as  any  one  is  seen  to  be  touched,  let  them  be  invited 
to  join  the  Bible  class,  where  they  will  be  properly  treated,  and 
probably  they  will  be  converted.  The  church  should  select 
the  best  men  for  this  service,  and  should  all  be  on  the  look  out 
to  nil  up  the  Bible  classes.  It  has  been  done~in  this  congrega¬ 
tion,  and  it  is  a  very  common  thing,  when  persons  are  impress¬ 
ed  that  they  are  observed  by  somebody,  and  invited  to  join  the 
Bible  class,  and  they  will  do  it,  and  there  they  are  converted. 

I  do  not  mean  that  we  are  doing  all  we  ought  to  do  in  this 

way;  or  we  flight  do.  We  want  more  teachers,  able  and 
willing  to  take  charge  of  such  classes. 

14-  Churches  should  sustain  Sabbath  schools,  and  in  this  way 
aid  their  ministers  in  saving  souls.  How  can  a  minister  attend 
^o  this  and  preach  ?  Unless  I  he  church  will  take  off  these  resnon  ■ 
sibiJities,  and  cares,  anu  labors,  he  must  either  neglect  them,  or 
aec mshed.  Bet  the  church  be  WIDE  AWAKE,  watch  and 
Hingin  children  to  the  school,  and  teach  them  faithfully,  and 
ay  themselves  out  to  promote  a  revival  in  the  school. 

5  15.  1  hey  should  watch  over  the  members  of  the  church. 

They  should  visit  each  other,  in  order  to  stir  each  other  up, 
mow  each  other’s  spiritual  state,  and  provoke  one  another  to  love 
md  good  works.  The  minister  cannot  do  it,  he  has  not  time- 
t  is  impossible  he  should  study  and  prepare  sermons,  and  at 
he  same  time  visit  every  member  of  the  church  as  often  as  it 
‘leeds  to  be  done  to  keep  them  advancing.  The  church  are 
ound  to  do  it.  They  are  under  oath  to  watch  over  each 
ther’s  spiritual  welfare.  But  how  is  this  done?  Many  do  not 
now  each  other,  .They  meet  and  pass  each  other  as  strangers, 
nd  never  ask  about  their  spiritual  condition.  But  if  they  hear 
ny  thing  bad  of  one,  they  go  and  tell  it  to  others.  Instead  ot 
|  matching  over  each  other  for  their  good,  they  watch  for  their 
alting.  How  can  they  watch  for  good  when  they  are  not 
ven  acquainted  with  each  other? 

16.  The  church  should  watch  for  the  effect  of  preaching.  If 
i  l?y  are  Paying  for  the  success  of  the  preached  word,  they 
ill  watch  for  it  of  course.  They  should  keep  a  look  out,  and 
hen  any  in  the  congregation  give  evidence  that  the  word  of 


224  now  CHURCHES  CAN  help  ministers. 

God  has  taken  hold  of  them,  they  should  follow  it  up.  Wher¬ 
ever  there  are  any  exhibitions  ol  feeling,  those  persons  should 
be  attended  to,  instantly,  and  not  left  till  their  impressions  wear 
o(f  They  should  talk  to  them,  or  get  them  visited,  or  get  them 
into  the  anxious  meeting,  or  into  the  Bible  class,  or  bring  them 
to  the  minister.  If  the  members  of  the  church  do  not  attend  to 
this,  they  neglect  their  duty.  If  they  attend  to  it,  they  may  do 
incalculable  good. 

There  was  a  pious  young  woman,  who  lived  in  a  very  cold 
and  wicked  place.  She  alone  had  the  spirit  of  prayer,  and  she 
had  been  praying  for  a  blessing  upon  the  word.  At  length  she 
saw  one  individual  in  the  congregation  who  seemed  to  be  affect¬ 
ed  by  the  preaching,  and  as  soon  as  the  minister  came  from  the 
pulpit,  she  came  forward,  agitated  and  trembling,  and  begged 
him  to  go  and  converse  with  the  person  immediately.  He  did 
so,  and  the  individual  was  soon  converted,  and  a  revival  follow¬ 
ed.  Now  one  of  your  stupid  professors  would  not  have  seen 
that  individual  awakened,  and  would  have  stumbled  over  half 
a  dozen  of  them  without  notice,  and  let  them  go  to  hell.  Pro¬ 
fessors  should  watch  every  sermon,  and  see  how  it  affects  tne 
congregation.  I  do  not  mean  that  they  should  be  stretching 
their  necks  and  staring  about  the  house,  but  they  should  observe, 
as  they  may,  and  if  they  find  any  person  affected  by  preaching, 
throw  themselves  in  his  way,  and  guide  him  to  the  Savior. 

17.  Beware,  and  not  give,  away  all  the  'preaching  to  others. 
If  you  do  not  take  your  portion,  you  Will  starve,  and  become  like 
spiritual  skeletons.  Christians  should  take  their  portion  to 
themselves.  If  the  word  should  be  quite  searching  to  them, 
they  should  make  the  honest  application  and,  lay  it  along  side 
their  heart  and  practise  it,  and  live  by  it.  Otherwise  preaching 
will  do  them  no  good. 

18.  Be  ready  to  aid  your  minister  in  effecting  his  plans  for 
doing  good .  When  the  minister  is  wise  to  devise  plans  for  use¬ 
fulness,  and  the  church  ready  to  execute  them,  they  may  carry 
all  before  them.  But  when  the  church  hang  back  from  every 
enterprise  until  they  are  actually  dragged  into  it,  when  they  are 
opposing  every  proposal,  because  it  will  cost  something ,  they 
sre  a  dead  weight  upon  a  minister.  If  stoves  are  needed,  O  no, 
they  will  cost  something.  If  lamps  are  called  for,  to  prevent 
preaching  in  the  dark,  O  no,  they  will  cost  something.  And  so 
they  will  stick  up  candles  on  the  posts,  or  do  without  evening 
meetings  altogether.  If  they  stick  up  candles,  it  soon  comes  to 
pass  that  they  either  give  no  light,  or  some  one  must  run  round 
and  snuff  them.  And  so  the  whole  congregation  are  disturbed 


221 


HOW  CHURCHES  CAN  HELP  MINISTERS. 

oy  the  candle-snuffer,  their  attention  taken  off;  and  the  sermon 

lost. 

I  was  once  attending  a  protracted  meeting,  where  we  were 
embarrassed  because  there  were  no  lamps  to  the  house  I  uro-ed 
the  people  to  get  them,  but  they  thought  it  would  cost  too  much. 
I  then  pioposed  to  get  them  myself,  and  was  about  to  do  it,  but 
found  it.  would  give  offence,  and  we  went  on  without.  But  the 
blessing  did  not  come,  to  any  great  extent.  How  could  it  1  The 
church  began  by  calculating  to  a  cent  how  much  it  would  cost, 
anu  they  wouid  not  go  beyond,  to  save  souls  from  hell. 

So  where  a  minister  appoints  a  meeting,  such  people  cannot 
have  it,  because  it  will  cost  something.  If  they  can  offer  unto 
the  Lord  that  which  costs  nothing,  they  will  do  it.  Miserable 
helpers  they  are  !  Such  a  church  can  have  no  revival.  A  min¬ 
ister  might  as  well  have  a  millstone  about  his  neck,  as  such  a 
church  He  had  better  leave  them,  if  he  cannot  learn  them  bet¬ 
ter,  and  go  where  he  will  not  be  so  hampered. 

19.  Church  members  should  make  it  a  point  to  attend  prayer 
meetings ,  and  attend  in  time.  Some  church  members  will  always 
ittend  on  preaching,  because  there  they  have  nothing  to  do,  but 
o  sit  and  hear,  and  be  entertained,  but  they  will  not  attend 
prayer  meetings,  for  fear  they  shall  be  called  on  to  do  some- 
hmg.  Such  members  tie  up  the  hands  of  the  minister,  and  dis¬ 
courage  his  heart.  Why  do  they  employ  a  minister?  Is  it  to 
muse  them  by  preaching?  or  is  it  that  he  may  teach  them  the 
|  nil  of  God  that  they  may  do  it  ? 

20.  Church  members  ought  to  study  and  inquire  what  they 
an  do,  and  then  do  it.  Christians  should  be  trained  like  a  band 
f  soldiers.  It  is  the  duty  and  office  of  a  minister  to  train  them 
)r  usefulness,  to  teach  them  and  direct  them,  and  lead  them  on, 
l  such  a  way  as  to  produce  the  greatest  amount  of  moral  in- 
j  uence.  And  then  they  should  stand  their  ground  and  do  their 
uty,  otherwise  they  will  be  right  in  the  way. 

There  are  many  other  points  which  I  noted,  and  intended  to 
>uch  upon,  but  there  is  not  time.  I  could  write  a  book  as  big 
1 5  this  Bible,  in  detailing  the  various  particulars  that  ought  to 

3  attended  to.  I  must  close  with  a  few 

h 

I 

REMARKS. 

1*  ou  see  that  a  minister’s  want  of  success  may  not  be 
hoily  on  account  of  a  want  of  wisdom  in  the  exercise  of  his 
mce.  I  am  not  going  to  plead  for  negligent  ministers.  I  never 
ill  spaie  ministers  from  the  naked  truth,  nor  apply  flattering 
les  to  men.  If  they  are  blameworthy,  let  them  be  blamed! 


226  HOW  CHURCHES  CAN  HELP  MINISTERS. 

And  no  doubt  they  are  always  more  or  less  to  biarne  when  the 
word  produces  no  effect.  But  it  is  far  from  being  true  that  they 
are  always  the  principal  persons  to  blame.  Sometimes  the 
church  is  much  more  to  blame  than  the  minister,  and  if  an  apostle 
or  an  angel  from  heaven  were  to  preach,  he  could  not  produce  a 
revival  of  religion  in  that  church.  Perhaps  they  are  dishonest 
to  their  minister,  or  covetous,  or  careless  about  the  conveniences 
of  public  worship.  Alas!  what  a  state  many  country  churches 
are  in,  where,  for  the  want  of  a  hundred  dollars,  every  thing  is 
inconvenient  and  uncomfortable,  and  the  labors  of  the  preacher 
are  lost.  They  live  in  ceiled  houses  themselves,  and  let  the 
house  of  Glod  lie  waste  Or  the  church  counteract  all  the  in¬ 
fluence  of  preaching,  by  their  ungodly  lives.  Or  perhaps  their 
parties,  their  worldly  show,  as  in  most  of  the  churches  n  this 
city,  annihilate  the  influence  of  the  gospel. 

*2.  Churches  should  remember  that  they  are  exceeding  /guilty, 
to  employ  a  minister,  and  then  not  aid  him  in  his  w  Jc,  The 
Lord  Jesus  Christ  has  sent  an  ambassador  to  sinners,  to  turn 
them  from  their  evil  ways,  and  he  fails  of  his  errand,  because  the 
church  refuse  to  do  their  duty.  Instead  of  recommending  his 
message,  and  seconding  his  entreaties,  and  holding  op  his  hands 
in  all  the  ways  that  are  proper,  they  stand  right  in  tl  e  way,  and 
contradict  his  message,  and  counteract  his  influence,  and  souls 
perish.  No  doubt  in  most  of  the  congregations  in  the  United 
States,  the  minister  is  often  hindered  so  much,  that  he  might  as 
well  be  on  a  foreign  mission  a  great  part  of  the  lime,  as  to  be 
there,  for  any  effect  of  his  preaching  in  the  conversion  of  sin¬ 
ners,  while  he  has  to  preach  over  the  heads  of  an  inactive, 
stupid  church. 

And  yet  these  very  churches  are  not  willing  to  have  their 
minister  absent  a  few  days  to  attend  a  protracted  meeting.  “We 
cannot  spare  him;  why  he  is  our  minister,  and  we  like  to  have 
our  minister  here  while  at  the  same  time  they  hinder  all  he 
can  do.  If  he  could,  he  would  tear  himself  right  away,  and  go 
where  there  is  no  minister,  and  where  the  people  would  be  will¬ 
ing  to  receive  the  gospel.  But  there  he  must  stay,  though  he 
cannot  get  the  church  into  a  state  to  have  a  revival  once  in  three 
years,  to  last  three  months  at  a  time.  It  might  be  well  for  him 
to  say  to  the  church,  “Whenever  you  are  determined  to  take 
one  of  these  long  naps,  I  wish  you  to  let  me  know  it,  so  that  1 
can  go  and  labor  somewhere  else  in  the  mean  time,  till  you  are 
ready  to  wake  again.” 

3.  Many  churches  cannot  be  blessed  with  a  revival,  because 
they  are  spunging  out  of  ether  churches,  and  out  of  the  treasury 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


227 


1 

I 


l  • 

of  the  Lord  for  the  support  of  their  minister,  when  they  are 
abundantly  able  to  support  him  themselves.  Perhaps  they  aro 
depending  on  the  Home  Missionary  Society,  or  on  other 
churches  while  they  are  not  exercising  any  self-denial  for  the 
sake  of  the  gospel.  I  have  been  amazed  to  see  how  some 
churches  live.  One  church  that  I  was  acquainted  with,  actually 
co messed  that  they  spent  more  money  for  tobacco  than  they 
gave  for  missions.  And  yet  they  had  no  minister,  because  they 
ic ere  not  able  to  support  one.  And  they  have  none  now  And 
yet  there  is  one  man  in  that  church  who  is  able  to  support  a 
minister  And  still  they  have  no  minister,  and  no  preaching 
lhe  churches  have  not  been  instructed  in  their  duty  on  this 
subject.  I  stopped  in  one  place  last  summer,  where  there  was 
no  preaching.  I  inquired  of  an  elder  in  the  church  why  it 
was  so,  and  he  said  it  was  because  they  were  so  poor.  I  asked 
him  how  much  he  was  worth.  He  did  not  give  me  a  direct 
answer,  but  said  that  another  elder’s  income  was  about  $500 
a  year,  and  1  finally  found  out  that  this  man’s  was  about  the 
same.  Here,  said  I,  are  two  elders,  each  of  you  able  to  sup¬ 
port  a  minister,  and  because  you  cannot  get  help  from  abroad 

m  Srtr  prcl!'^-  why' if>u  had  &  would 

I  _ot  be  blessed,  while  you  were  thus  sponging  out  of  the 
Lords  treasury.  Finally,  he  confessed  that  he" was  able  to 
support  a  minister,  and  the  two  together  agreed  that  they  would 

It  is  common  for  churches  to  ask  help,  when  in  fact  they  do 
not  need  any  help,  and  when  it  would  be  a  great  deal  better  for 
them  to  support  their  own  minister.  If  they  get  funds  from  the 
otne  Missionary  Society,  when  they  ought  to  raise  them  them- 
selves,  they  may  expect  the  curse  of  the  Lord  upon  them,  and 
this  will  be  a  sufficient  reason  for  the  gospel’s  proving  to  them 
,a  curse  rather  than  a  blessing.  Of  how  many  churches  mmht 
it  be  said,  “Ye  have  robbed  God,  even  this  whole  church.”  ° 

1  know  a  church  who  employed  a  minister  but  half  the  time 
and  felt  unable  to  pay  his  salary  for  that.  A  female  working 
society  in  a  neighboring  town  appropriated  their  funds  to  this 
object,  and  assisted  this  church  in  paying  their  minister’s  sal¬ 
ary.  i  he  result  was,  as  might  be  expected.  He  did  them  lit- 
•le  or  no  good.  They  had  no  revival  under  his  preaching,  nor 
could  they  ever  expect  any,  while  acting  on  such  a  principle. 
Ihere  was  one  man  in  that  congregation  who  could  support  a 
ninister  all  the  time.  I  Avas  informed  by  a  member,  that  the 
church-, members  were  supposed  to  be  worth  two  hundred 
thousand  dollars.  Now  if  this  is  true,  here  is  a  church 


228 


now  CHURCHES  CAN  HELP  MINISTERS. 


with  an  income,  at  seven  per  cent  of  $  1 4,000  a  year  who  feU 
themselves  too  poor  to  pay  $200  for  support  of  a  minister  to 
preach  half  the  time,  and  would  suffer  the  females  of  a  neigh- 
boring  town  to  work  with  their  own  hands  to  a'd  them  m  pay 
ino-  this  sum  Among  the  elders  of  this  church,  I  found  that 
several  of  .bemused  tobacco,  anc I  two .of  them who 
signed  a  covenant  written  on  the  blank  leaf  of  their  Bib 
which  thev  pledged  themselves  to  abandon  that  sin  fo>  ever; 

it  was  in  a  great  measure  for  want  of  right  instruction,  that 
this  church  was  pursuing  such  a  course,  b  or  when  the  sib 
iect  was  taken  up,  and  their  duty  laid  before  them,  the  wea  y 
man  of  whom  l  am  speaking  said  that  he  would  pay  the  whole 
salary  himself,  if  he  thought  it  would  not  be  resented  by  he 
conerevation  and  do  more  hurt  than  good ;  and  that  it  the 
church  would  procure  a  minister,  and  go  ahead  and  raise  a  par 
of  his  salary,  he  would  make  up  the  remainder.  1  hey  can 
now  not  only  support  a  minister  half  the  time,  but  all  the  time, 
and  pay  his  Salary  themselves.  And  they  will  find  it  good  and 

Fta  I1  haved0gone  from  place  to  place  laboring  in  revivals,  I 
have  always  found  that  churches  were  blessed  m  Proport10^  t0 
their  liberality.  Where  they  have  manifested  a  disposi ion  to  sup¬ 
port  the  gospel,  and  to  pour  their  substance  liberally  in  o the ‘re 
surv  of  the  Lord,  they  have  been  blessed  both  in  spiritual 
and  in  temporal  things.  But  where  they  have  been  parsi¬ 
monious,  and  let  the  minister  preach  for  them  ^ 'jllK  . 
nothine  these  churches  have  been  cursed  instead  of  blessed  And 
as  a  genera  thing,  in  revivals  of  religion,  I  have  found  it  to  be 
WUe  tha"  young  converts  are  most  inclined  to  join  those  churches 
which  are  most  liberal  in  making  efforts  to  support  the  gospel. 

The  churches  are  very  much  in  the  daik  on  this  j 
TheJ  have  noheen  ..ugh?  their  duty  I  have  in i  many  instan¬ 
ces  found  an  exceeding  readiness  to  do  it,  when  the  subject  was 
laid  before  them.  I  knew  an  elder  in  a  church,  who  was  talk¬ 
ing  about  getting  a  minister  for  half  the  time,  because  the  c  lure 
were  poor,  although  his  own  income  was  considerable.  I .  ask 
him  if  his  income  was  not  sufficient  to  support  a  minister  a 
the  time  himself.  He  said  it  was.  And  on  being  asked  ,  w M 
other  use  he  could  make  of  the  Lord’s  money  which  he  jW 
sessed,  that  would  prove  so  beneficial  to  ‘hemteresv 
kingdom,  as  to  employ  a  minister  not  only  half  but  all 
in  Ins  own  town,  he  concluded  to  set  himself  about  it  A  mm 
ister  has  been  accordingly  obtained,  and  I  believe  they  fin 
difficulty  in  paying  him  his  full  salary. 


IIOW  CHURCHES  CAN  HELP  MINISTERS. 


229 


The  fact  is,  that  a  minister  can  do  but  little  by  preaching  only 
half  the  time.  If  on  one  Sabbath  an  impression  is  made, 
it  is  lost  before  a  fortnight  comes  round.  As  a  matter  of 
economy,  a  church  should  lay  themselves  out  to  support  the 
gospel  all  the  time.  If  they  get  the  right  sort  of  a  minister, 
and  keep  him  steadily  at  work,  they  may  have  a  revival,  and 
thus  the  ungodly  will  be  converted  and  come  in  and  help  them. 
And  tnus  in  one  year  they  may  have  a  great  accession  to  their 
strength.  But  if  they  employ  a  minister  but  half  the  time,  year 
after  year  may  roll  away,  while  sinners  are  going  to  hell,  and 
no  accession  is  made  to  their  strength  from  the  ranks  of  the 
ungodly. 

The  fact  is,  that  professors  of  religion  have  not  been  made  to 

I  feel,  that  all  their  possessions  are  the  Lord’s.  Hence  they  have 
talked  about  giving  their  property  i or  the  support  of  the  gospel. 
As  if  the  Lord  Jesus  Christ  was  a  beggar,  and  they  called  upon 
to  support  his  gospel,  as  an  act  of  almsgiving !  A  merchant  in  one 
of  the  towns  in  this  state,  was  paying  a  large  part  of  his  minis¬ 
ter’s  salary.  One  of  the  members  of  the  church  was  relating 
the  fact  to  a  minister  from  abroad,  and  speaking  of  the  sacrifice 
which  this  merchant  was  making.  At  this  moment  the  mer¬ 
chant  came  in.  “Brother,  ’  said  the  minister,  “you  are  a  mer- 
cnant.  Suppose  you  employ  a  clerk  to  sell  goods,  and  a  school¬ 
master  to  teach  your  children.  You  order  your  clerk  to  pay 
your  school-master  out  of  the  store  such  an  amount,  for  his 
services  in  teaching.  Now  suppose  your  clerk  should  give  out 
had  to  pay  this  school-master  his  salary,  and  should 
p  speak  of  the  sacrifices  that  he  was  making  to  do  it,  what  would 
you  say  to  this  ?”  “  Why,”  said  the  merchant,  “  I  should  say 

it  was  ridiculous.”  “  Well,”  says  the  minister,  “God  employs 
you  to  sell  goods  as  his  clerk,  and  your  minister  he  employs 
to  teach  his  children,  and  requires  you  to  pay  his  salary  out  of 
the  income  of  the  store.  Now,  do  you  call  this  your  sacrifice, 

|  an(l  say  that  you  are  making  a  great  sacrifice,  to  pay  this  min¬ 
ister’s  salary?  No,  you  are  just  as  much  bound  to  sell  goods 
for  God,  as  he  is  to  preach  for  God.  You  have  no  more  right 
to  sell  goods  for  the  purpose  of  laying  up  money,  than  he  has 
to  preach  the  gospel  for  the  same  purpose.  You  are  bound  to 
be  just  as  pious,  and  to  aim  as  singly  at  the  glory  of  God,  in 
selling  goods,  as  he  is  in  preaching  the  gospel.  And  thus  you 
!  are  as  absolutely  to  give  up  your  whole  time  for  the  service  of 
God,  as  he  does.  You  and  your  family  may  lawfully  live  out 
of  the  avails  of  this  store,  and  so  may  the  minister  and  his 
family,  just  as  lawfully.  If  you  sell  goods  from  these  motives, 

20 


230 


HOW  CHURCHES  CAN  HELP  MINISTERS. 


selling  goods  is  just  as  much  serving  God  as  preaching.  And 
a  man  who  sells  goods  upon  these  principles,  and  acts  in  con¬ 
formity  to  them,  is  just  as  pious,  just  as  much  in  the  service  of 
God,  as  he  is  who  preaches  the  gospel.  Every  man  is  bound 
to  serve  God  in  his  calling ,  the  minister  by  teaching,  the  mer¬ 
chant  by  selling  goods,  the  farmer  by  tilling  his  fields,  the 
lawyer  and  physician  by  plying  the  duties  of  their  profession. 

“  It  is  equally  unlawful  for  any  one  of  these  to  labor  for  the 
meat  that  perisheth.  All  they  do  is  to  be  for  God,  and  all  they 
can  earn,  after  comfortably  supporting  their  families,  is  to  he 
dedicated  to  the  spread  of  the  gospel  and  the  salvation  of  the 

world.” 

It  has  long  enough  been  supposed  that  ministers  must  be 
more  pious  than  other  men,  that  they  must  not  love  the  world, 
that  they  must  labor  for  God:  they  must  live  as  frugally  as 
possible,  and  lay  out  their  whole  time,  and  health,  and  strength, 
and  life,  to  build  up  the  kingdom  of  Jesus  Christ.  Ihis  is  true. 
But  although  other  men  are  not  called  to  labor  in  the  same 
field,  and  to  give  up  their  time  to  public  instruction,  yet  they 
are  just  as  absolutely  bound  to  consider  their  whole  time  as 
God’s,  and  have  no  more  right  to  love  the  world,  or  accumulate 
wealth,  or  lay  it  up  for  their  children,  or  spend  it  upon  their 

lusts,  than  ministers  have.  . 

It  is  high  time  the  church  was  acquainted  with  these  princi¬ 
ples  ;  and°the  Home  Missionary  Society  may  labor  till  the  day 
of  judgment  to  convert  the  people,  and  they  will  never  succeed, 
till  the  churches  are  led  to  understand  and  feel  their  duty  in  this 
respect.  Why,  the  very  fact  that  they  are  asking  and  receiv¬ 
ing  aid  in  supporting  their  minister  from  the  Home  Missionary 
Society  while  they  are  able  to  support  him  themselves,  is  pro¬ 
bably  the  very  reason  why  his  labors  among  them  are  not  more 
blessed. 

I  would  that  the  American  Home  Missionary  Society  pos¬ 
sessed  a  hundred  times  the  means  that  it  now  does,  of  aiding 
feeble  churches,  that  are  unable  to  help  themselves.  But  it  is 
neither  good  economy  nor  piety,  to  give  their  funds  to  those  who 
are  able  but  unwilling  to  support  the  gospel.  For  it  is  in  vain 
to  attempt  to  help  them,  while  they  are  able  hut  unwilling  to 
help  themselves. 

If  the  Missionary  Society  had  a  ton  of  gold,  it  would  be  no 
charity  to  give  it  to  such  a  church.  But  let  the  church  bring 
in  all  the  tithes  to  God’s  storehouse,  and  God  will  open  the  win¬ 
dows  of  heaven  and  pour  down  a  blessing.  But  let  the  churches 
know  assuredly  that  if  they  are  unwilling  to  help  themselves  to 


HOW  CHURCHES  CAN  HELP  MINISTERS.  231 

the  extent  of  their  ability,  they  will  know  the  reason  why  such 
small  success  attends  the  labors  of  their  ministers.  Here  they 
are  spunging  their  support  from  the  Lord’s  treasury.  How 
many  churches  are  laying  out  their  money  for  tea  and  coffee 
and  tobacco,  and  then  come  and  ask  aid  from  the  Home  Mis¬ 
sionary  Society !  I  will  protest  against  aiding  a  church  who  use 
tea  and  tobacco,  and  live  without  the  least  self-denial,  and  who 
want  to  offer  God  only  that  which  costs  nothing. 

Finally— If  they  mean  to  be  blessed,  let  them  do  their  duty 
do  all  their  duty,  put  shoulder  to  the  wheel,  gird  on  the  gospel 
armor,  and  come  up  to  the  work.  Then,  if  the  church  is  m  the 
field,  the  car  of  salvation  will  move  on,  though  all  hell  oppose, 
and  sinners  will  be  converted  and  saved.  But  if  a  church  will 
give  up  all  the  labor  to  the  minister,  and  sit  still  and  look  on, 
while  he  is  laboring,  and  themselves  do  nothing  but  complain 
ol  him,  they  will  not  only  fail  of  a  revival  of  religion,  but  if  they 
continue  slothful  and  censorious,  will  by  and  by  find  themselves 
m  hell  for  their  disobedience  and  unprofitableness  in  the  ser¬ 
vice  of  Christ. 


LECTURE  XIV. 


MEASURES  TO  PROMOTE  REVIVALS. 

Text— "These  men,  beinsj  Jews,  do  exceedingly  trouble  our  city,  and  teach 
customs  which  are  not  lawful  for  us  to  receive,  neither  to  observe,  being  Ro¬ 
mans.5’ — Acts  xvi.  20,  21. 

“  These  men,”  here  spoken  of,  were  Paul  and  Silas,  who 
went  to  Philippi  to  preach  the  gospel,  and  very  much  disturbed 
the  people  of  that  city,  because  they  supposed  the  preaching 
would  interfere  with  their  worldly  gains.  And  so  they  arraigned 
the  preachers  of  the  gospel  before  the  magistrates  of  the  city,  as 
culprits,  and  charged  them  with  teaching  doctrines,  and  especially 
employing  measures,  that  were  not  lawful. 

In  discoursing  from  these  words  1  design  to  show, 

I.  That  under  the  gospel  dispensation,  God  has  established 
no  'particular  system  of  measures  to  be  employed  and  invariably 
adhered  to  in  promoting  religion. 

t  II.  To  show  that  our  present  forms  of  public  worship,  and 
every  thing,  so  far  as  measures  are  concerned,  have  been  arrived 
at  by  degrees ,  and  by  a  succession  of  New  Measures. 

I.  I  am  to  show  that  under  the  gospel,  God  has  established 
no  particular  measures  to  be  used. 

Under  the  Jeivish  dispensation,  there  were  particular  forms 
enjoined  and  prescribed  by  God  himself,  from  which  it  was  not 
lawful  to  depart."'  But  these  forms  were  all  typical ,  and  were 
designed  to  shadow  forth  Christ,  or  something  connected  with 
the  new  dispensation  that  Christ  was  to  introduce.  And  there¬ 
fore  they  were  fixed,  and  all  their  details  particularly  prescribed 
by  Divine  authority.  But  it  was  never  so  under  the  gospel. 
When  Christ  came,  the  ceremonial  or  typical  dispensation  was 
abrogated,  because  the  design  of  those  forms  was  fulfilled,  and 
therefore  themselves  of  no  further  use.  He,  being  the  anti-type, 
the  types  were  of  course  done  away  at  his  coming.  THE 
GOSPEL  was  then  preached  as  the  appointed  means  of  pro¬ 
moting  religion;  and  it  was  left  to  the  discretion  of  the  church 
to  determine,  from  time  to  time,  what  measures  shall  be  adopted, 
and  what  forms  pursued,  in  giving  the  gospel  its  power.  We 
are  left  in  the  dark  as  to  the  measures  which  were  pursued  by 
the  apostles  and  primitive  preachers,  except  so  far  as  wc  can 


MEASURES  TO  PROMOTE  REVIVALS.  233 

gather  it  from  occasional  hints  in  the  book  of  Acts.  We  do  not 
know  how  many  times  they  sung  and  how  many  times  they 
prayed  in  public  worship,  nor  even  whether  they  sung  or  prayed 
at  all  m  their  ordinary  meetings  for  preaching.  When  Jesus 
Christ  was  on  earth,  laboring  among  his  disciples,  he  had  no¬ 
thing  to  do  with  forms  or  measures.  He  did  from  time  to  time 
m  this  respect  just  as  it  would  be  natural  for  any  man  to  do  in 
such  cases,  without  any  thing  like  a  set  form  or  mode  of  doing 
it. .  The  Jews  accused  him  of  disregarding  their  forms.  His 
object  was  to  preach  and  teach  mankind  the  true  religion.  And 
when  the  apostles  preached  afterwards,  with  the  Holy  Ghost  sent 
down  from  heaven,  we  hear  nothing  about  their  having  a  par¬ 
ticular  system  of  measures  to  carry  on  their  work,  or  one  apos¬ 
tle  doing  a  thing  in  a  particular  way  because  others  did  it  in 
that  way.  Their  commission  was,  “  Go  and  preach  the  gospel, 
and  disciple  all  nations.  It  did  not  prescribe  any  forms.  It  did 
not  admit  any.  _  No  person  can  pretend  to  get  any  set  of  forms 
or  particular  directions  as  to  measures,  out  of  this  commission. 
Do  it— the  best  way  you  can— ask  wisdom  from  God— use  the 
faculties  he  has  given  you — seek  the  direction  of  the  Holy 
Ghost— go  forward  and  do  it.  This  was  their  commission.  And 
their  object  was  to  make  known  the  gospel  in  the  most  effectual 
way,  to  make  the  truth  stand  out  strikingly,  so  as  to  obtain  the 
attenfion  and  secure  the  obedience  of  the  greatest  number  possi- 
ble.  No  person  can  find  any  form  of  doing  this  laid  down  in 
the  Bible  It  is  preaching  the  gospel  that  stands  out  prominent 
there  as  the  great  thing.  The  form  is  left  out  of  the  question. 

It  is  manifest,  tnat,  in  preaching  the  gospel,  there  must  be 
some  kind  of  measures  adopted.  The  gospel  must  be  gotten  be- 
fore  the  minds  of  the  people,  and  measures  .must  be  taken  so 
that  they  can  hear  it,  and  to  induce  them  to  attend  to  it.  This 
*as  done  by  building  churches,  bolding  stated  or  other  meetings, 
and  so  on.  TV  ithout  some  measures,  it  can  never  be  made  to 

i  take  effect  among  men. 

II.  I  am  to  show  that  our  present  forms  of  public  worship, 
and  every  thing,  so  far  as  measures  are  concerned,  have  been 
arrived  at  by  degrees ,  and  by  a  succession  of  Nero  Measures. 

1.  I  will  mention  some  things  in  regard  to  the  ministry. 

Many  years  ago,  ministers  were  accustomed  to  wear  a  pecu¬ 
liar  habit.  It  is  so  now  in  Catholic  countries.  It  used  to  be 
so  here.  Ministers  had  a  peculiar  dress  as  much  as  soldiers. 

1  hey  used  to  wear  a  cocked  hat,  and  bands  instead  of  a  cravat 
or  stock,  and  small  clothes,  and  a  wig.  No  matter  how  much 
lair  a  man  had  on  his  head,  he  must  cut  it  off  and  wTear  a  wig, 

20* 

f  f 


234 


MEASURES  TO  PROMOTE  REVIVALS, 


And  then  he  must  wear  a  gown.  All  these  things  were  cus¬ 
tomary,  and  everv  clergyman  was  held  hound  to  wear  them, 
and  it  was  not  considered  proper  for  him  to  officiate  without 
them  All  these  had  doubtless  been  introduced  by  a  succession 
of  innovations,  for  we  have  no  good  reason  for  believing  that 
the  apostles  and  primitive  ministers  dressed  differently  irom 

other  men.  .  ,  . 

But  now  all  these  things  have  been  given  up,  one  by  one,  by 
a  succession  of  innovations  or  new  measures,  until  now  in  many 
churches  a  minister  can  go  into  the  pulpit  and  preach  without 
being  noticed,  although  dressed  like  any  other  man.  And  when 
it  was  done  in  regard  to  each  one  of  them,  the  church  complain-  ^ 
ed  as  much  as  if  it  had  been  a  Divine  institution  given  up.  It 
was  denounced  as  an  innovation.  When  ministers  began  to  jay 
aside  their  cocked  hats,  and  wear  hats  like  other  men,  it  gpcv* 
ed  the  elderly  people  very  muchj  it  looked  so  undigni  ,ed, 
'they  said,  for  a  minister  to  wear  a  round  hat.  When,  in  1827 
I  wore  a  fur  cap,  a  minister  said,  “  that  was  too  bad  for  a  nun* 

ister.”  .  ,  . 

Wffien  ministers  first  began,  a  few  years  since,  to  wear  white 

hats,  it  was  thought  by  many  to  be  a  sad  and  very  undignified 
innovation.  And  even  now,  they  are  so  bigoted  in  some  places, 
that  a  clergyman  told  me  but  a  few  days  since,  in  travelling 
through  New  England  last  summer  with  a  white  hat,  he  could 
perceive  that  it  injured  his  influence.  This  spirit  should  not  be 
looked  upon  as  harmless  ;  I  have  good  reason  to  know  that  it  is 
not  harmless.  Thinking  men  see  it  to  be  mere  bigotry,  and  are 
exceedingly  in  danger  of  viewing  every  thing  about  religion  in  the 
same  light  on  this  account.  This  has  been  the  result  in  many 
instances.  There  is  at  this  day  scarcely  a  minister  in  the  land 
who  does  not  feel  himself  obliged  to  wear  a  black  coat,  as  mucjj 
as  if  it  were  a  divine  institution.  The  church  is  yet  filled  with 
a  kind  of  superstitious  reverence  for  such  things.  This  is  a  great 

stumbling  block  to  many  minds. 

So,  in  like  manner,  when  ministers  laid  aside  their  bands,  anu 
wrore  cravats  or  stocks,  it  was  said  they  were  becoming  secular, 
and  many  found  fault.  Even  now,  in  some  places,  a  minister 
would  not  dare  to  be  seen  in  the  pulpit  in  a  cravat  or  stock.  The 
people  would  feel  as  if  they  had  no  clergyman,  if  he  had  no 
bands.  A  minister  in  this  city  asked  another,  but  a  few  days 
since,  if  it  would  do  to  wrear  a  black  stock  in  the  pulpit.  He 
wore  one  in  his  ordinary  intercourse  with  his  people,  but  doubt¬ 
ed  wffiether  it  would  do  to  wTear  it  in  the  pulpit. 

So  in  regard  to  short  clothes ;  they  used  to  be  thought  essen- 


: 


|  ilw'  x* 

MEASURES  TO  PROMOTE  REVIVALS.  235 

'  ■  '  ■*' 

tial  to  the  ministerial  character.  Even  now,  in  Catholic  coun¬ 
tries,  every  priest  wears  small  clothes.  Even  the  little  boys 
there,  who  are  training  for  the  priest’s  office,  wear  their  cocked 
hats,  and  black  stockings,  and  small  clothes.  This  would  look 
ridiculous  amongst  us.  But  it  used  to  be  practised  in  this  coun¬ 
try-  The  time  was  when  good  people  would  have  been  shocked 
if  a  minister  had  gone  into  the  pulpit  with  pantaloons  on,  They 
would  have  thought  he  was  certainly  going  to  ruin  the  church 
by  his  innovations.  I  have  been  told  that  some  years  ago,  in 
New  England,  a  certain  elderly  clergyman  was  so  opposed  to 
the  new  measure  of  a  minister’s  wearing  pantaloons,  that  he 
would  on  no  account  allow  them  in  his  pulpit.  A  young  man 
was  going  to  preach  for  him,  who  had  no  small  clothes,  a^idthe 
old  minister  would  not  let  him  officiate  in  pantaloons.  “  Why,” 
said  he,  “my  people  would  think  I  had  brought  a  fop  into  the 
pulpit,  to  see  a  man  there  with  pantaloons  on,  and  it  would  pro- 
uuce  an  excitement  among  them.”  And  so,  finally,  the  young 
|  F*®**  was  °bliged  to  borrow  a  pair  of  the  old  gentleman’s  clothes, 
and  they  were  too  short  for  him,  and  made  a  ridiculous  figure 
enough.  But  any  thing  was  better  than  such  a  terrible  inno¬ 
vation  as  preaching  in  pantaloons.  But  reason  has  triumphed. 

Just  so  it  was  in  regard  to  wigs.  I  remember  one  minister, 

-  who,  though  quite  a  young  man,  used  to  wear  an  enormous 
white  wig.  And  the  people  talked  as  if  there  was  a  divine 
I  right  about  it,  and  it  was  as  hard  to  give  it  up,  almost,  as  to  give 
up  the  Bible  itself.  Gowns  also  were  considered  essential  to  the 
i:  ministerial  chaiacter.  And  even  now,  in  many  congregations 
P  this  country,  the  people  will  not  tolerate  a  minister  in  the  pul¬ 
i'  Pil:>  u.nles s  he  has  a  flowing  silk  gown,  with  enormous  sleeves 
r  as  big  as  his  body.  Even  in  some  of  the  Congregational 
,  churches  in  New  England,  they  cannot  bear  to  give  it  up.  Now, 
now  came  people  to  suppose  a  minister  must  have  a  gown  or  a 
wig,  in  order  to  preach  with  effect?  Why  was  it  that  every 
clergyman  was  held  obliged  to  use  these  things?  How  is  it 
l that  not  one  of  these  things  have  been  given  up  in  the  churches, 
without  producing  a  shock  among  them  ?  They  have  all  been 
given  up,  one  by  one,  and  many  congregations  have  been  dis- 
|  tracted  for  a  time  by  the  innovation.  But  will  any  one  j  retend 
I  that the  cause  of  religion  has  been  injured  by  it?  People  felt 
as  if  they  could  hardly  worship  God  without  them,  but  plainly 
!  their  attachment  to  them  was  no  part  of  their  religion,  that  is,  no 
par.  of  the  Christian  religion.  It  was  mere  superstition.  And 
when  these  things  were  taken  away  they  complained,  as  Micah 
,  did,  “  x  e  have  taken  away  my  gods.”  But  no  doubt  their  re- 

1  i 


f 


236 


MEASURES  TO  PROMOTE  REVIVALS. 


«**»•  ™  “rfiS.  ” v”S2 

ss“  b,8^ “»»»  Thu.  you  T.h» 

the  pfesent  mode  of  a  minister’s  dress  has  been  gamed  by  a 
series  of  new  measures. 

2.  In  regard  to  the  order  of  public  worship^  , 

The  same  difficulties  have  been  met  in  effecting  every  change, 
because  the  church  have  felt  as  if  God  had  established  just  the 
mode  which  they  were  used  to. 

(1.)  Psalm  'Books.  Formerly  it  was  customary  to  sing  Da¬ 
vid’s  Psalms.  By  and  by  there  was  introduced  a  version  of  the 
Psalms  in  rhvme.  This  was  very  bad,  to  be  sure.  When 
ministers  tried  to  introduce  them,  the  churches  were  distracted 
people  violently  opposed,  and  great  trouble  was  created  by  the 
innovation.  But  the  new  measure  triumphed. 

Afterwards  another  version  was  brought  forward  in  a  better 
style  of  poetry,  and  its  introduction  was  opposed  with  much  con¬ 
tention,  as  a  Sw  measure.  And  finally  W  atts  s  version  which 
is  still  opposed  in  many  churches.  No  longer  ago  than  1828 
when  I  was  in  Philadelphia,  I  was  told  tnat  a  minister  there 
was  preaching  a  course  of  lectures  on  psalmody  to  his  congre* 
gation,  for  the  purpose  of  bringing  them  to  use  a  bettei  version 
of  psalms  and  hymns  than  the  one  they  were  accustomed  to. 
And  even  now,  in  a  great  many  congregations,  there  are  peo¬ 
ple  who  will  go  out  of  church,  if  a  psalm  or  hymn  is  given  out 
from  a  new  book.  And  if  Watts’s  Psalms  snould  be  adopted, 
they  would  secede  and  form  a  new  congregation,  rather  than 
tolerate  such  an  innovation.  The  same  sort  of  feeling  has 
been  excited  by  introducing  the  “Village  Hymns  in  prayer 
meetings.  In  one  Presbyterian  congregation  in  this  city,  withm 
a  few  years,  the  minister’s  wife  wished  to  introduce  the  Vil 
lao-e  Hymns  into  the  female  prayer  meetings,  not  daring  to  go 
any  further.  She  thought  she  was  going  to  succeed.  But  some 
of  the  careful  souls  found  out  that  it  was  made  in  NewEngJand, 
and  refused  to  admit  it.  “  It  is  a  Hopkinsian  thing,  I  dare  say. 

(2.)  Lining  the.  Hymns.  Formerly,  when  there  were  but 
few  books,  it  was  the  custom  to  line  the  hymns,  as  it  was  called 
The  deacon  used  to  stand  up  before  the  pulpit,  and  read  off  t 
psalm  or  hymn,  a  line  at  a  time,  or  two  lines  at  a  lime,  an 
then  sing,  and  the  rest  would  all  fall  in.  By  and  by,  they  e- 
gan  to  introduce  books,  and  let  every  one  sing  from  his  book. 
And  what  an  innovation !  Alas,  what  confusion  and  disorde 
it  made !  How  could  the  good  people  worship  God  in  singing, 
without  having  the  deacon  to  line  off  the  hymn  in  his  holy  tone, 


MEASURES  TO  PROMOTE  REVIVALS. 


237 


for  the  holiness  of  it  seemed  to  consist  very  much  in  the  tone, 
which  was  such  that  you  could  hardly  tell  whether  he  was 
reading  or  singing. 

(3.)  Choirs.  Afterwards  another  innovation  Avas  carried. 
It  was  thought  best  to  have  a  select  choir  of  singers  sit  by  them¬ 
selves  and  sing,  so  as  to  give  an  opportunity  to  improve  the  mu¬ 
sic.  But  this  was  bitterly  opposed.  O  how  many  congrega¬ 
tions  were  torn  and  rent  in  sunder,  by  the  desire  of  ministers 
and  some  leading  individuals  to  bring  about  an  improvement 
in  the  cultivation  of  music,  by  forming  choirs  of  singers.  Peo¬ 
ple  talked  about  innovations  and  new  measures,  and  thought 
great  evils  were  coming  to  the  churches,  because  the  singers 
were  seated  by  themselves,  and  cultivated  music,  and  learned 
new  tunes  that  the  old  people  could  not  sing.  It  did  not  use  to 
be  so  when  they  were  young,  and  they  would’nt  tolerate  such 
new  lights  and  novelties  in  the  church. 

(4.)  Pitchjjipes.  When  music  was  cultivated,  and  choirs  seat¬ 
ed  together,  then  the  singers  wanted  a  pitehpipe.  Formerly, 
when  the  lines  were  given  out  by  the  deacon  or  clerk,  he  would 
strike  off  into  the  tune,  and  the  rest  would  follow  as  well  as  they 
could.  But  when  the  leaders  of  choirs  begun  to  use  pitchpipes 
for  the  purpose  of  pitching  all  their  voices  on  precisely  the  same 
key,  what  vast  confusion  it  made !  I  heard  a  clergyman  say 
that  an  elder  in  the  town  where  he  used  to  live,  would  get  up 
and  leave  the  house  whenever  he  heard  the  chorister  blow  his 
pipe.  “  Away  with  your  whistle,”  said  he.  “  What !  whistle 
in  the  house  of  God  !”  He  thought  it  a  profanation. 

(5.)  Instrumental  Music.  By  and  by,  in  some  congrega¬ 
tions,  various  instruments  were  introduced  for  the  purpose  of 
aiding  the  singers,  and  improving  the  music.  When  the  bass 
viol  was  first  introduced,  it  made  a  great  commotion.  People 
insisted  they  might  just  as  well  have  a  fiddle  in  the  house  of 
God.  “  Why,  it  is  a  fiddle,  it  is  made  just  like  a  fiddle,  only  a 
little  larger,  and  who  can  worship  where  there  is  a  fiddle  ?  By 
and  by  you  will  want  to  dance  in  the  meeting  house.”  Who  has 
not  heard  these  things  talked  of,  as  matters  of  the  most  vital  im¬ 
portance  to  the  cause  of  religion  and  the  purity  of  the  church  ? 
Ministers,  in  grave  ecclesiastical  assemblies,  have  spent  days 
in  discussing  them.  In  a  synod  in  the  Presbyterian  church, 
only  a  few  years  ago,  it  was  seriously  talked  of  by  some,  as  a 
matter  worthy  of  discipline  in  a  certain  church,  that  they  had  an 
organ  in  the  house  of  God.  This  within  a  few  years.  And 
there  are  many  churches  now  who  would  not  tolerate  an  organ. 
They  would  not  be  half  so  much  excited  to  be  told  that  sinners 


238 


MEASURES  TO  PROMOTE  REVIVALS. 


are  going  to  hell,  as  to  be  told  that  there  is  going  to  be  an  organ 
in  the  meeting  house.  O,  in  how  many  places  can  you  get  the 
church  to  do  any  thing  else,  easier  than  to  come  along  m  an 
easy  and  natural  way  to  do  what  is  needed  and  wisest  and 
best,  for  promoting  religion  and  saving  souls !  They  act  as  if 
thev  had  a  “  Thus  saith  the  Lord,”  for  every  custom  and  prac¬ 
tice  that  has  been  handed  down  to  them,  or  that  they  have  long 
followed  themselves,  however  absurd  or  injurious. 

(6 )  Extemporary  Prayers.  How  many  people  are  there, 
who  talk  just  as  if  the  Prayer  Book  was  of  divine  institution  ! 
And  I  suppose  multitudes  believe  it  is.  And  in  some  parts  of 
the  church  a  man  would  not  be  tolerated  to  pray  without  his 

book  before  him.  .  ,  ,  • 

(7.)  Preaching  without  notes.  A  few  years  since,  a  lady  in 

Philadelphia  was  invited  to  hear  a  certain  minister  preach,  and 
she  refused,  because  he  did  not  read  his  sermons.  She  seemed 
to  think  it  would  be  profane  for  a  man  to  go  into  the  pulpit  and 
talk,  just  as  if  he  was  talking  to  the  people  about  some  interest¬ 
ing  and  important  subject.  Just  as  if  God  had  enjoined  the  use 
of  notes  and  written  sermons.  They  do  not  know  that  notes 
themselves  are  an  innovation,  and  a  modern  one  too.  X  hey  were 
introduced  in  a  time  of  political  difficulties  in  England, 
ministers  were  afraid  they  should  be  accused  of  preaching  some- 
thing  against  the  government,  unless  they  could  show  what  they 
had  preached,  by  having  all  written  down  beforehand.  And 
with  a  time-serving  spirit,  they  yielded  to  political  considerations, 
and  imposed  a  yoke  of  bondage  upon  the  church.  And,  now  m 
many  places,  they  cannot  tolerate  extempore  preaching. 

(8  )  Kneeling  in  Prayer.  This  has  made  a  great  disturbance 
in  many  parts  of  the  country.  The  time  has  been  in  the  Con¬ 
gregational  churches  in  New  England,  when  a  man  or  woman 
would  be  ashamed  to  be  seen  kneeling  at  a  prayer  meeting  lor 
fear  of  being  taken  for  a  Methodist.  I  have  prayed  in  families 
where  I  was  the  only  person  that  would  kneel.  The  others  all 
stood,  lest  they  should  imitate  the  Methodists,  I  suppose,  and  thus 
countenance  innovations  upon  the  established  hum.  t  ers, 
again,  talk  as  if  there  was  no  other  posture  but  kneeling,  tha 
could  be  acceptable  in  prayer. 

3.  Labors  of  Laymen. 

(1.)  Lay  Prayers.  Much  objection  was  formerly  made  against 
allowing  any  man  to  pray  or  to  take  a  part  in  managing  a  prayer 
meeting,  unless  he  was  a  clergyman.  It  used  to  be  said  that  lor 
a  layman  to  pray  in  public,  was  interfering  with  the  dignity 
of  ministers,  and  was  not  to  be  tolerated.  A  minister  in  Penn- 


measures  to  promote  revivals. 


239 


I 


sylvama  told  me  that  a  few  years  ago  he  appointed  a  praver 
meeting  m  the  church,  and  the  elders  opposed  it  and  turned  h 

thev*  hlAh°T  They  Said,they  W0UM  not  have  such  work 
if  Tnd  ^  hlJ*ed  a  mimster  t0  d,°  the  Paying,  and  he  should  do 
it,  and  they  were  not  going  to  have  common  men  praying 

•  1^sters  and  ^  many  others  have  very  extensively  objected 
1  a  layman  s  praying  in  public,  and  especially  in  the  pre - 
^uce  of  a  minister.  That  would  let  down  the  authority  of 
the  clergy,  and  was  not  to  be  tolerated.  At  a  synod  held  in  this 
*  te,  there  was  a  synodical  prayer  meeting  appointed.  The 
■ arrangements,  as  it  was  to  be  a  formal  thino-,  de- 
s  Qnated  beforehand  the  persons  who  were  to  take  a  part°  and 

T  CtlerZymenr  and  one  iayman.  The  layman  was  a 
man  of  talents  and  information  equal  to  most  ministers.  But 
one  doctor  of  divinity  got  up  and  seriously  objected  to  a  lav- 
man  s  being  asked  to  pray  before  that  synod.  It  was  not  usual, 
lie  said ;  it  infringed  upon  the  rights  of  the  clergy,  and  he  wished 
no  innovations.  What  a  state  of  things  ! 

(2.)  Lay  exhortation.  This  has  been  made  a  question  of  vast 

importance,  one  which  has  agitated  all  New  England,  and  many 
other  parts  of  the  country,  whether  laymen  ought  to  be  allowed 

17h0‘  .i!n  pub  u  m<?VngS-  Many  ministers  have  labored  to 
shut  up  the  mouths  of  laymen  entirely.  They  overlooked  the 

Se?  if'  6  )mmltlve  ,chul;ches-  So  much  opposition  was 
made  to  this  practice  nearly  a  hundred  years  ago,  that  President 

deta:d%a?  Uanyuhad  t0,^ke.up  the  subject,and  write  a  labored 
efence  of  the  rights  and  duties  of  laymen.  But  the  opposition 

has  not  entirely  ceased  to  this  day.  “  What !  A  man  that  is 
not  a  minister,  to  talk  in  public!  it  will  create  confusion,  it  wi 
et  down  the  ministry;  what  will  people  think  of  us,  ministers, 
we  allow  common  men  to  do  the  same  things  that  we  do  2” 

But  now,  all  these  things  are  gone  by,  in  most  places,  and 
laymen  can  pray  and  exhort  without  the  least  objection  The 
evils  that  were  feared,  from  the  labors  of  laymen,  have  not  been 

realized  and  many  ministers  are  glad  to  have  them  exercise 
tneir  gilts  in  doing  good. 

4.  Female  Prayer  Meetings.  Within  the  last  few  years 
,™  Wf  meetinp  have  been  extensively  opposed  in  this 
’  !  '  ,  hat  dieadful  things !  A  minister,  now  dead,  said  that 
•  hen  he  first  attempted  to  establish  these  meetings,  he  had  all 
bedergy  around  opposed  to  him.  “Set  women  to  praying? 

hy,  the  next  thing,  I  suppose,  will  be  to  set  them  to  preach- 
I  ng.  And  serious  apprehensions  were  entertained  for  the 


240 


MEASURES  TO  PROMOTE  REVIVALS. 


safety  of  Zion,  if  women  should  be  allowed  to 

prav  And  even  now,  they  are  not  tolerated  .n  s^  the 

So  it  has  been  in  regard  to  all  the  active  n  of  tfae 

church.  Missions,  Sunc “Jj  i?ave°  sained  their present  hold  in 
kind,  have  been  opposed,  and  have JP1  ,  p  d  series  of 

“its"” 

innovations.  A  baP,  ,  u  hiD  wjth  any  minister  that 

5S?£Sgjrt^SSs 

the  German  churches.  Ancl  in  man^  )  ,  j  rip. 

here  are  found  those  who  will  take  the  same  ground,  and  de- 
,!L e  all  these  things,  with  the  exception,  perhaps,  of  an 

jgi 

been  set  torn  am  p  innovators,  as  you  all  know 

(1.)  Hie  aposueb  xvcx  s  u0iv  Sr)int  was  poured 

After  the  resurrection,  and  after  y  P  ,  i  They 

as  to  leave  scarcely  a  vestige.  what  diffi- 

(2  )  Luther  and  the  Reformers.  You  all  Un 
cultiei  they  had  to  contend  with,  and  the  reason  was  that  they 
were  try  A  to  introduce  new  measures-new  inodes  of  perform 
"Jh  public  duties  of  religion,  and  new  expels  t i  bnng 
h?  frosnel  with  power  to  the  hearts  of  men.  All  the  strange 
and  ridiculous  things  of  the  Roman  Ca rtho 

the  church  with  pertinacious  obstinacy,  as  if  th  y  t 

authority  And  such  an  excitement  was  raised  by  the attempt 

to  chan  Je  them,  as  well  nigh  involved  all  Europe  in  blood  ^ 

(3  )  Wesley  and  his  coadjutors.  Wesley  did  not  at  first  real 
off  from  the  Established  Church  in  England,  but  formed  litde 
classes  every  where,  that  grew  into  a  church  -thin  a  chmch 

He  remained  in  the  Episcopal  church •  w  th  excitemen. 

much  of  new  measures,  as  to  fill  all  iimgiana  vm  j 

and  uproar  and  opposition,  and  he  was  every  where 

as  an  innovator  and  a  stirrer  up  of  sedition,  and  a  teacher 

new  things  which  it  was  not  lawful  to  receive.  Wesle; 

Whitefield  was  a  man  of  the  same  school,  and  like  Weslej 


MEASURES  TO  PROMOTE  REVIVALS. 


241 


was  an  innovator.  I  believe  he  and  several  individuals  of  his 
associates  were  expelled  from  college  for  getting  up  such  a  new 
measure,  as  a  social  prayer  meeting.  They  would  pray  to¬ 
gether  and  expound  the  Scriptures,  and  this  was  such  a  daring 
novelty  that  it  could  not  be  borne.  When  Whitefield  came  to 
;his  country,  what  an  astonishing  opposition  was  raised  !  Often 
tie  well  nigh  lost  his  life,  and  barely  escaped  by  the  skin  of  his 
;eeth.  Now,  every  body  looks  upon  him  as  the  glory  of  the 
ige  in  which  he  lived.  And  many  of  our  own  denomination 
lave  so  far  divested  themselves  of  prejudice  as  to  think  Wesley 
lot  only  a  good  but  a  wise  and  pre-eminently  useful  man. 
Then  almost  the  entire  church  viewed  them  with  animosity, 
earing  that  the  innovations  they  introduced  would  destroy  the 
church. 

(4.)  President  Edwards.  This  great  man  was  famous  in 
lis  day  for  new  measures.  Among  other  innovations,  he 
•efused  to  baptize  the  children  of  impenitent  parents.  The 
iractice  of  baptizing  the  children  of  the  ungodly  had  been 
ntroduced  in  the  New  England  churches  in  the  preceding 
•,entury,  and  had  become  nearly  universal.  President  Edwards 
;aw  that  the  practice  was  wrong,  and  he  refused  to  do  it,  and 
he  refusal  shook  all  the  churches  of  New  England.  A  hun- 
ired  ministers  joined  and  determined  to  put  him  down.  He 
vrote  a  book  on  the  subject,  and  defeated  them  all.  It  pro- 
luced  one  of  the  greatest  excitements  there  ever  was  in  New 
England.  Nothing,  unless  it  was  the  revolutionary  war,  ever 
produced  an  equal  excitement. 


The  General  Association  of  Connecticut  refused  to  countenance 
Whitefield,  he  was  such  an  innovator.  “  Why,  he  will  preach  out 
)f  doors  and  anywhere!”  Awful!  What  a  terrible  thing,  that 
l  man  should  preach  in  the  fields  or  in  the  streets.  Cast  him  out. 


i  All  these  were  devoted  men,  seeking  out  ways  to  do  good 
tnd  save  souls.  And  precisely  the  same  kind  of  opposition  was 
experienced  by  all,  obstructing  their  path  and  trying  to  destroy 
heir  character  and  influence.  A  book ,  now  extant,  was  written 
n  President  Edwards7  time,  by  a  doctor  of  divinity,  and  signed 
)y  a  multitude  of  ministers,  against  Whitefield  and  Edwards, 
heir  associates  and  their  measures.  A  letter  was  published  in 
his  city  by  a  minister  against  Whitefield,  which  brought  up  the 
iame  objections  against  innovations  that  we  hear  now.  In  the 
ime  of  the  late  opposition  to  revivals  in  the  state  of  New  York, 
i  copy  of  this  letter  was  taken  to  the  editor  of  a  religious  pe¬ 
riodical  with  a  request  that  he  would  publish  it.  He  refused, 
ind  gave  for  a  reason,  that  if  published,  many  would  apply  it  to 


21 


242 


MEASURES  TO  FROMOTE  REVIVALS. 


the  controversy  that  is  going  on  now.  I  mention  it  merely  to 
show  how  identical  is  the  opposition  that  is  raised  m  different 
ages  against  all  new  measures  designed  to  advance  the  cause 

0t  6.e  In  the  present  generation ,  many  things  have  been  intro¬ 
duced  which  have  proved  useful,  but  have  been  opposed  on  the 
ground  that  they  were  innovations.  And  as  many  are  still  un¬ 
fettled  in  regard  to  them,  I  have  thought  it  best  to  make  some 
remarks  concerning  them.  There  are  three  things^  m  parti- 
cular,  which  have  chiefly  attracted  remark,  and  therefore  1  sha  l 
speak  of  them.  They  are  Anxious  Meetings  Protracted  Meet¬ 
ings,  arid  the  Anxious  Seat.  These  are  all  opposed,  and  are 

Cafld)  nAnx^lTm?tingS.  The  first  that  I  ever  heard  of  under 
that  name,  was  in  Now  England,  where  they  were  appointed 
for  the  purpose  of  holding  personal  conversation  with  anxious 
sinners,  and  to  adapt  instruction  to  the  cases  of  individuals,  so 
as  to  lead  them  immediately  to  Christ.  The  design  of  them 
evidently  philosophical,  hut  they  have  been  opposed  because 
they  we're  new.  There  are  two  modes  of  conducting  an  anx¬ 
ious  meeting,  either  of  which  may  effect  the  object  of  them. 

1.  By  spending  a  few  moments  in  personal  conversation  and 
learning  the  state  of  mind  of  each  individual,  and  then  man 
address  to  the  whole,  take  up  all  their  errors  and  remove  their 

d‘: sTbv  going  round  to  each,  and  taking  up  each  individual 
case,  and  going  over  the  whole  ground  with  each  one  sePa‘a‘ety 
and  getting  them  to  promise  to  give  up  their  hearts  to  God. 
Either  way  they  are  important,  and  have  been  found  most  suc¬ 
cessful  in  practice.  But  multitudes  have  objected  against  them 

because  they  were  new.  ,  .  , 

(2 )  Protracted  Meetings.  These  are  not  new,  but  i 
always  been  practised,  in  some  form  or  other,  ever  since  there 
was  a  church  on  earth.  The  Jewish  festivals  were  nothing 
else  but  protracted  meetings.  In  regard  to  the  manner,  they 
were  conducted  differently  from  what  they  are  now  But  the 
design  was  the  same,  to  devote  a  series  of  days  to  religious  se  - 
vices,  in  order  to  make  a  more  powerful  impression  of  divine 
things  upon  the  minds  of  the  people.  All  denominations  of 

Christians,  when  religion  prospers  among  them,  hold  protracted 

meetings,  in  Scotland  they  used  to  begin  on  Thursday,  at m  l 
their  communion  seasons,  and  continue  until  after  the  feabb  • 
The  Episcopalians,  Baptists,  and  Methodists,  all  hold  protracte 
meetings.  Yet  now  in  our  day  they  have  been  opposed,  parti- 


MEASURES  TO  PROMOTE  REVIVALS.  243 

cularly  among  Presbyterians,  and  called  new  measures  and 
regarded  as  fraught  with  all  manner  of  evil,  notwithstanding 
they  have  been  so  manifestly  and  so  extensively  blessed  I  wifi 

suggest  a  few  things  that  ought  to  be  considered  in  regard  to 
them.  \  ° 

(a.)  In  appointing  them,  regard  should  be  had  to  the  circum¬ 
stances  of  the  people  ;  whether  the  church  are  able  to  give  their 
attention  and  devote  their  time  to  carry  on  the  meeting.  °  In  some 
instances  this  rule  has  been  neglected.  Some  have  thought  it 
tight  to  break  in  upon  the  necessary  business  of  the  community. 
In  the  country,  they  would  appoint  the  meeting*  in  harvest  time, 
md  in  the  city  in  the  height  of  the  business  season,  when  all 
;he  men  were  necessarily  occupied  and  pressed  with  their  tem¬ 
poral  labors.  In  defence  of  this  course  it  is  said  that  our  busi¬ 
ness  should  always  be  made  to  yield  to  God's  business;  that 
eternal  things  are  of  so  much  more  importance  than  temporal 
hings,  that  worldly  business  of  any  kind,  and  at  any  time ,  should 
ie  made  to  yield  and  give  place  to  a  protracted  meeting.  But 
[  he  worldly  business  in  which  we  are  engaged  is  not  our  busi- 
less.  It  as  much  God's  business,  and  as  much  our  duty,  as  our 
irayers  and  proti  acted  meetings  are.  If  we  do  not  consider  our 
lusiness  in  this  light,  we  have  not  yet  taken  the  first  lesson  in 
•eligion ;  we  have  not  learned  to  do  all  things  to  the  glory  of 
jod.  With  this  view  of  the  subject,  separating  our  business 
rom  religion,  we  are  living  six  days  for  ourselves,  and  the  sev- 
:nth  for  God. — Real  duties  never  interfere  with  each 
jther.  Week  days  have  their  appropriate  duties,  and  the 
labbath  its  appropriate  duties,  and  we  are  to  be  equally  pious 
m  every  day  in  the  week,  and  in  the  performance  of  the  duties 
!  f  every  day.  We  are  to  plough,  and  sow,  and  sell  out  goods, 
nd  attend  to  our  various  callings,  with  the  same  singleness  of 
iew  to  the  glory  of  God,  that  we  go  to  church  on  the  Sabbath, 
nd  pray  in  our  families,  and  read  our  Bibles.  This  is  a  first 
jJ  rinciple  in  religion.  He  that  does  not  know  and  act  on  this 
principle,  has  not  learned  the  A  B  C  of  piety,  as  yet.  Now 
lere  are  particular  seasons  of  the  year,  in  which  God  in  his 
rovidence  calls  upon  men  to  attend  to  business,  because  world- 
Y  business  at  the  time  is  particularly  urgent,  and  must  be  done 
1 1  that  season,  if  done  at  all ;  seed  time  and  harvest  for  the  far- 
ler,  and  the  business  seasons  for  the  merchant.  And  we  have 
o  right  to  say,  in  those  particular  seasons,  that  we  will  quit  our 
| lusmess  and  have  a  protracted  meeting.  The  fact  is,  the  busi- 
ess  is  not  ours.  And  unless  God,  by  some  special  indication 
f  his  providence,  indicates  it  to  be  his  pleasure,  that  we  should 


244  MEASURES  TO  PROMOTE  REVIVALS. 

turn  aside  and  have  a  protracted  meeting  at  such  times,  I  look 
upon  it  as  tempting  God  to  appoint  them.  It  is  saying  O  Cod, 
this  worldly  business  is  our  business,  and  we  are  willing  to  lay 
it  aside  for  thy  business.”  Unless  God  has  indicated  it  to  be  his 

i  i  f  Lie  and  revive  his  work  at  such  a 

pleasure  to  pour  out  his  fepmt,  ana  revive  u 

season,  and  has  thus  called  upon  his  people  to  quit,  for  the  time 
being-  their  ordinary  employments,  and  attend  especial  y 
Sffl  meeting.lt  appears  to  me  that  God  might  say  to  us 
in  such  circumstances,  “  Who  hath  required  this  of  your  hand . 

God  has  a  right  to  dispose  of  our  time  as  he  pleases,  to  re¬ 
quire  us  to  give  up  any  portion  of  our  time  or  all  our  time,  to 

duties  of  instruction  atid  devotion.  And  when  circumstance« 
plainly  call  for  it,  it  is  our  duty  to  lay  aside  every  other  busi¬ 
ness,  and  make  direct  and  continuous  efforts  for  the  salvation  of 
souls.  If  we  transact  our  business  upon  right  principles,  and 
from  right  motives,  and  wholly  for  the  glory  of  God,  we  shall 

never  object  to  go  aside  to  attend  a  protracted  meeting  whenever 

there  appears  to  be  a  call  for  it  in  the  providence  of  God  A 
man  who  considers  himself  a  steward  or  a  clerk  does  not  con 
sider  it  a  hardship  to  rest  from  his  labors  on  the  Sabbath,  but  a 
privilege  The  selfish  owner  may  feel  unwilling  to  suspend  his 
business  on  the  Sabbath.  But  the  clerk,  who  transacts  business 
not  for  himself  but  for  his  employer,  considers  it  a  privilege  to 
rest  upon  the  Sabbath.  So  we,  if  we  do  our  business  for  God, 
shall  not  think  it  hard  if  he  makes  it  our  duty  to  suspend  our 
worldly  business  and  attend  a  protracted  meeting.  We  should 
rather  consider  it  in  the  light  of  a  holiday.  Whenever,  there- 
fore  you  hear  a  man  pleading  that  he  cannot  leave  his  business 
to  attend  a  protracted  meeting — that  it  is  his  duty  to  attend  to 
business,  there  is  reason  to  fear  that  he  considers  the  business 
as  his  own,  and  the  meeting  as  God’s  business^  If  he  felt  that 
the  business  of  the  store  or  farm  was  as  much  God  s  business  as 
attending  a  protracted  meeting,  he  would  doubtless  be  very  will¬ 
ing  to  rest  from  his  worldly  toils,  and  go  up  to  the  house  of  God 
and  be  refreshed,  whenever  there  was  an  indication,  on  the  part 
of  God,  that  the  community  was  called  to  that  work.  It  is 
hmhly  worthy  of  remark,  that  the  Jewish  festivals  were  appoint¬ 
ed  at  those  seasons  of  the  year,  when  there  was  the  least  pres¬ 
sure  of  indispensable  worldly  business.  . 

In  some  instances,  such  meetings  have  been  appointed  in  the 
very  pressure  of  the  business  seasons,  and  have  been  followed 
with  no  good  results,  evidently  for  the  want  of  attention  to  the 
rule  here  laid  down.  In  other  cases,  meetings  have  been  ap¬ 
pointed  in  seasons  when  there  was  a  great  pressure  of  worldly 


MEASURES  TO  PROMOTE  REVIVALS. 


245 


business,  and  have  been  signally  blessed.  But  in  those  cases 
the  blessing  followed  because  th*  meeting  was  appointed  in  obe 
dience  to  the  indications  of  the  will  of  God,  by 'those  who  had 
spiritual  discernment,  and  understood  the  signs  of  the  times 
And  in  many  cases,  doubtless,  individuals  have  attended,  who 
™all.y  s^°sed :  themselves  to  be  giving  up  their  own  business 
o  attend  to  God  s  business,  and  in  such  cases  they  made  what 

a  Ieal  Sa"ifice'  “d  G°d  -  -W  Wd 

(b.)  Ordinarily  a  protracted  meeting  should  be  conducted 

f  DOUsffblend  ^he  ^b°r  Chlefly  Performed’  V  the  minister , 

(possible.  Sometimes  protracted  meetings  have  been  held  and 

lependence  placed  on  ministers  coming  in  from  day  to  dav 

ind  they  would  have  no  blessing.  And  the  reason  was  obvious] 

I  I  'V;1  c°rae  m  f  state  of  mind  to  enter  into  the  work, 
nd  hey  did  not  know  the  state  of  people’s  minds,  so  as  to  know 
vhat  to  preach.  Suppose  a  person  who  was  sick  should  call  in 
'  different  physician  every  day.  He  would  not  know  what  the 
ymptoms  had  been,  nor  what  was  the  course  of  the  disease  or 
f  the  treatment,  nor  what  remedies  had  been  tried,  nor  what  the 
latient  could  bear.  Why,  he  would  certainly  kill  the  patient, 
ust  so  in  a  protracted  meeting,  carried  on  by  a  succession  of 
limsters.  None  of  them  get  into  the  spirit  of  it,  and  generally 
hey  do  more  hurt  than  good.  J 

A  protracted  meeting  should  not,  ordinarily.be  appointed,  un- 
iss  they  can  secure  the  right  kind  of  help,  and  get  a  minister 
r  two  who  will  agree  to  stay  on  the  ground  till  the  meeting  is 
J“en  ‘“ey  will  probably  secure  a  rich  blessing. 

(c.)  ( I  here  should  not  be  so  many  public  meetings  as  to  inter- 
^re  with  the  duties  of  the  closet  and  of  the  family.  Otherwise 
,/hnstians  will  lose  their  spirituality  and  let  go  their  hold  of 
rod,  and  the  meeting  will  run  down. 

(d.)  Families  should  not  put  themselves  out  so  much  in  enter¬ 
ing  strangers,  as  to  neglect  prayer  and  other  duties.  It  is 
ten  the  case  that  when  a  protracted  meeting  is  held,  some  of 
e  principal  families  in  the  church,  I  mean  those  whoareprin- 
pally  relied  on  to  sustain  the  meetings,  do  not  get  into  the 
oik  at  all.  And  the  reason  is,  that  they  are  encumbered  with 
uch  serving.  They  often  take  needless  trouble  to  provide  for 
lests  who  come  from  a  distance  to  the  meeting,  and  lay  them- 
ves  out  very  foolishly  to  make  an  entertainment,  not  only 
■mfortable  but  sumptuous.  It  should  always  be  understood 
at  it  is  the  duty  of  families  to  have  as  little  working  and  parade 
possible,  and  to  get  along  with  their  hospitality  in  the  easiest 

21* 


246 


measures  to  promote  revivals. 


wav,  so  that  they  may  all  have  time  to  pray  and  go  to  the 
meeting,  and  to  attend  to  the  things  ol  the  kingdom. 

(e )  By  all  means  guard  against  unnecessarily  keeping  late 
hours.  If  people  keep  late  hours,  night  after  night  they  will 
inevitably  wear  out  the  body,  and  their  health  will  fail,  and 
there  will  he  a  reaction.  They  sometimes  allow  themselves  to 
o-et  so  excited  as  to  lose  their  sleep,  and  become  irregular  m 
their  meals,  till  they  break  down,  and  a  reaction  must  come. 
Unless  there  is  the  greatest  pains  taken  to  keep  regular,  the i  ex¬ 
citement  will  get  so  great,  that  nature  will  give  way,  and  they 
run  down,  and  the  work  stops 

(  f.)  All  sectarianism  should  be  carefully  avoided.  If  a  secta¬ 
rian  spirit  breaks  out,  either  in  the  preaching  or  praying,  or 
conversation,  it  will  counteract  all  the  good  of  the  meeting. 

( „ )  Be  watchful  against  placing  dependence  on  a  protracted 
meeting,  as  if  that  of  itself  would  produce  a  revival  This i  is 
a  point  of  great  danger,  and  has  always  been  so.  This  is  the 
o-reat  reason  why  the  church  in  successive  generations  has  al¬ 
ways  had  to  give  up  her  measures— because  Christians  had 
come  to  rely  on  them  for  success.  So  ithas  been  in  some  places, 
in  regard  to  Protracted  Meetings.  They  have  been  so  blessed 
that  in  some  places  the  people  have  thought  that  if  they  should 
only  have  a  protracted  meeting,  they  would  have  a  blessing, 
and  sinners  would  be  converted  of  course.  And  so  t  ey  ave 
appointed  their  meeting,  without  any  preparation  in  the  church, 
and  i ust  sent  abroad  for  some  minister  of  note  and  set  him  to 
preaching,  as  if  that  would  convert  sinners.  It  is  obvious  that 
the  blessing  would  be  withheld  from  a  meeting  got  up  in  this 


way 


(ii.)  Avoid  adopting  the  idea  that  a  revival  cannot  be  enjoyed 
without  a  Protracted  Meeting.  Some  churches  have  got  into 
a  morbid  state  of  feeling  on  this  subject.  Their  zeal  has  be¬ 
come  all  spasmodic,  and  feverish,  so  that  they  never  think  ot 
doino-  anything  to  promote  a  revival,  only  in  that  way.  When 
a  protracted  meeting  is  held,  they  will  seem  to  be  wonderful  y 
zealous,  and  then  sink  down  to  a  torpid  state  till  another  pro- 
tracted  meeting  produces  another  spasm.  And  now  multitudes 
in  the  church  think  it  is  necessary  to  give  up  protracted  meet¬ 
ings  because  they  are  abused  in  this  way.  This  ought  to  be 
o-uarded  against,  in  every  church,  so  that  they  may  not  be 
driven  to  give  them  up,  and  lose  all  the  benefits  that  protracted 
meetings  are  calculated  to  produce. 

(3.)  The  Anxious  Seat. 

By  this  I  mean  the  appointment  of  some  particular  seat  in 


measures  to  promote  revivals. 


247 


the  place  of  meeting,  where  the  anxious  may  come  and  be  ad¬ 
dressed  particularly,  and  be  made  subjects  of  prayer  and  some¬ 
times  conversed  with  individually.  Of  late  this  measure  has 
met  with  more  opposition  than  any  of  the  others.  What  is  <he 
great  objection?  I  cannot  see  it.  The  design  of  the  anxious 
seat  is  undoubtedly  philosophical,  and  according  to  the  laws  of 
mind.  It  has  two  bearings : 

1.  When  a  person  is  seriously  troubled  in  mind,  every  body 
knows  that  there  is  a  powerful  tendency  to  try  to  keep  it  private 
that  he  is  so  and  it  is  a  great  thing  to  get  the  individual  willing 
to  have  the  *act  known  to  others.  And  as  soon  as  you  can  get 
him  willing  to  make  known  his  feelings,  you  have  accomplish¬ 
ed  a  great  deal.  When  a  person  is  borne  down  with  a  sense 
of  his  condition,  if  you  can  get  him  willing  to  have  it  known,  it 
you  can  get  him  to  break  away  from  the  chains  of  pride,  you  have 
gained  an  important  point  towards  his  conversion.  This  is  agree¬ 
able  to  the  philosophy  of  the  human  mind.  How  many  Thou¬ 
sands  are  there  who  will  bless  God  to  eternity,  that  when  pressed 

[by  the  truth  they  were  ever  brought  to  take  this  step,  by  which 
they  threw  off  the  idea  that  it  was  a  dreadful  thing  to  have  any 
body  know  that  they  were  serious  about  their  souls. 

2.  Another  bearing  of  the  anxious  seat,  is  to  detect  deception 
and  delusion,  and  thus  prevent  false  hopes.  It  has  been  opposed 
on  this  giound,  that  it  was  calculated  to  create  delusion  and  false 
hopes.  But  this  objection  is  unreasonable.  The  truth  is  the 
other  way.  Suppose  I  were  preaching  on  the  subject  of  Tem- 

ail<^  ^  S^0U^  show  the  evils  of  intemperance, 

•  and  bring  up  the  drunkard  and  his  family,  and  show  the  va- 
rious  evils  produced,  till  every  heart  is  beating  with  emotion, 
u  eny  portray  the  great  danger  of  moderate  drinking,  and 
show  how  it  leads  to  intoxication  and  ruin,  and  that  there  is  no 
safety  but  in  TOTAL  ABSTINENCE,  till  a  hundred  hearts 
are  ready  to  say,  “  I  will  never  drink  another  drop  of  ardent 
spirit  in  the  world;  if  I  do,  I  shall  expect  to  find  a  drunkard’s 
grave.  Now  I  stop  short,  and  let  the  pledge  be  circulated,  and 
11  every  one  that  is  fully  resolved,  is  ready  to  sign  it.  But  how 
many  will  begin  to  draw  back  and  hesitate,  when  you  begin  to 
call  on  them  to  sign  a  pledge  of  total  abstinence.  One  says  to 
himself,  ‘‘  Shall  I  sign  it,  or  not  ?  I  thought  my  mind  was  made 
up,  but  this  signing  a  pledge  never  to  drink  again,  I  do  not  know 
I  about  that.”  Thus  you  see  that  when  a  person  is  called  upon 
to  give  a  pledge,  if  he  is  found  not  to  be  decided,  he  makes  it 
manifest  that  he  was  not  sincere.  That  is,  he  never  came  to 
that  resolution  on  the  subject,  which  could  be  relied  on  to  con- 


248 


MEASURES  TO  PROMOTE  REVIVALS. 


trol  his  future  life.  Just  so  with  the  awakened  sinner.  Preach  to 
him,  and  at  the  moment  he  thinks  he  is  willing  to  do  any  thing, 
he  thinks  he  is  determined  to  serve  the  Lord,  but  bring  him  to 
the  test,  call  on  him  to  do  one  thing,  to  take  one  step,  that  shall 
identify  him  with  the  people  of  God,  or  cross  his  pride  his 
pride  comes  up,  and  he  refuses  5  his  delusion  is  brought  out,  and 
he  finds  himself  a  lost  sinner  still ;  whereas,  if  you  had  not  done 
it,  he  might  have  gone  away  flattering  himself  that  he  was  a 
Christian.  If  you  say  to  him,  “  There  is  the  anxious  seat,  come 
out  and  avow  your  determination  to  be  on  the  Lord’s  side,”  and 
if  he  is  not  willing  to  do  so  small  a  thing  as  that,  then  he  is  not 
willing  to  do  any  thing ,  and  there  he  is,  brought  out  before  his 
own  conscience.  It  uncovers  the  delusion  of  the  human  heart, 
and  prevents  a  great  many  spurious  conversions,  by  showing 
those  who  might  otherwise  imagine  themselves  willing  to  do 
any  thing  for  Christ,  that  in  fact  they  are  willing  to  do  nothing. 

The  church  has  always  felt  it  necessary  to  have  something 
of  the  kind  to  answer  this  very  purpose.  In  the  days  of  the 
apostles  baptism  answered  this  purpose.  The  gospel  was 
preached  to  the  people,  and  then  all  those  who  were  willing  to 
be  on  the  side  of  Christ  were  called  on  to  be  baptized.  It  held 
the  precise  place  that  the  anxious  seat  does  now,  as  a  public 
manifestation  of  their  determination  to  be  Christians.  And  in 
modern  times,  those  who  have  been  violently  opposed  to  the 
anxious  seat,  have  been  obliged  to  adopt  some  substitute,  or  thejr 
could  not  get  along  in  promoting  a  revival.  Some  have  adopted 
the  expedient  of  inviting  the  people  who  were  anxious  for  their 
souls,  to  stay  for  conversation  after  the  rest  of  the  congregation 
had  retired.  But  what  is  the  difference?  This  is  as  much 
setting  up  a  test  as  the  other.  Others,  who  would  be  much 
ashamed  to  employ  the  anxious  seat,  have  asked  those  who  have 
any  feeling  on  the  subject,  to  sit  still  in  their  seats  when  the  rest 
retire.  Others  have  called  the  anxious  to  retire  into  the  lecture 
room.  The  object  of  all  these  is  the  same,  and  the  principle  is 
the  same,  to  bring  people  out  from  the  refuge  of  false  shame. 
One  man  I  heard  of,  who  was  very  far  gone  in  his  opposition  to 
new  measures,  in  one  of  his  meetings  requested  all  those  who 
were  willing  to  submit  to  God,  or  desired  to  be  made  subjects 
of  prayer,  to  signify  it  by  leaning  forward  and  putting  their 
heads  down  upon  the  pew  before  them.  Who  does  not  see  that 
this  was  a  mere  evasion  of  the  anxious  seat,  and  that  it  was  de¬ 
signed  to  answer  the  purpose  in  its  place,  and  he  adopted  this 
because  he  felt  that  something  of  the  kind  was  important? 

Now  what  objection  is  there  against  taking  a  particular  seat, 


MEASURES  TO  PROMOTE  REVIVALS, 


249 


or  rising-  up,  or  going  into  the  lecture-room?  Thev  all  mean 
the  same  thing,  when  properly  conducted.  And  they  are  no* 
novelties  in  principle  at  all.  The  thing  has  always  been  done 
in  substance.  In  Joshua’s  day,  he  called  on  the  people  to  de- 
mde  what  they  would  do,  and  they  spoke  right  out,  in  the  meet- 

ln^’  e  will  serve  the  Lord]  the  Lord  our  God  will  we 
serve,  and  his  voice  will  we  obey.” 


REMARKS. 

1.  If  we  examine  the  history  of  the  church  we  shall  find  that 
there  never  has  been  an  extensive  reformation,  except  by  new 
measures  Whenever  the  churches  get  settled  down  into  a  form 
of  doing  things,  they  soon  get  to  rely  upon  the  outward  doing 
of  it,  and  so  retain  the  form  of  religion  while  they  lose  the  sub¬ 
stance.  And  then  it  has  always  been  found  impossible  to  arouse 
them  so  as  to  bring  about  a  reformation  of  the  evils,  and  produce 
a  revival  of  religion,  by  simply  pursuing  that  established  form. 
Perhaps  it  is  not  too  much  to  say,  that  it  is  impossible  for  God 
himself  to  bring  about  reformations  but  by  new  measures.  At 
least,  it  is  a  fact  that  God  has  always  chosen  this  way,  as  the 
wisest  and  best  that  he  could  devise  or  adopt.  And  although  it 
has  always  been  the  case,  that  the  very  measures  which  God 
has  chosen  to  employ,  and  which  he  has  blessed  in  reviving  his 
work,  have  been  opposed  as  new  measures,  and  have  been  de¬ 
nounced,  yet  he  has  continued  to  act  upon  the  same  principle. 
When  he  has  found  that  a  certain  mode  has  lost  its  in  fluence  by 
>i  having  become  a  form,  he  brings  up  some  new  measure,  which 
will  BREAK  IN  upon  their  lazy  habits,  and  WAKE  UP  a 
f  slumbering  church.  And  great  good  has  resulted. 

|ii  2.  The  same  distinctions,  in  substance,  that  now  exist,  have 
always  existed,  in  all  seasons  of  reformation  and  revival  of  re- 
ligiom  There  have  always  been  those  who  particularly  adhered 
to  their  forms  and  notions,  and  precise  way  of  doing  things,  as 
if  they  had  a  “  Thus  saith  the  Lord”  for  every  one  of  them. 
They  have  called  those  that  differed  from  them,  who  were  try¬ 
ing  to  roll  the  ark  of  salvation  forward,  Methodists,  New  Lights, 
Radicals,  New  School,  New  Divinity,  and  various  other  oppro¬ 
brious  names.  And  the  declensions  that  have  followed  have  been 
uniformly  owing  to  two  causes,  which  should  be  by  no  means 
overlooked  by  the  church. 

(1.)  The  Old  School,  or  Old  Measure  party,  have  persevered 
in  their  opposition,  and  eagerly  seized  hold  of  any  real  or  appa¬ 
rent  indiscretion  in  the  friends  of  the  work. 

In  such  cases,  the  churches  have  gradually  lost  their  confi* 


250 


MEASURES  TO  PROMOTE  REVIVALS. 


dence  in  the  opposition  to  new  measures,  and  the  cry  of  “  New 
Divinity,”  and  “  Innovation”  has  ceased  to  alarm  them,  lhey 
see  that  the  blessing  of  God  is  with  those  that  are  thus  accused 
of  new  measures  and  innovation,  and  the  continued  opposition 
of  the  Old  School,  together  with  the  continued  success  of  the 
New  School,  have  destroyed  their  confidence  in  the  opposition, 
and  they  get  tired  of  hearing  the  incessant  cry  of  “  New  Lig  s, 
and  “  New  Divinity,”  and  “  New  Measures.  Thus  the  scale 
has  turned,  and  the  churches  have  pronounced  a  verdict  m  favor 
of  the  New  School,  and  of  condemnation  against  the  Old  School. 

(2.)  But  now,  mark  me :  right  here  in  this  state  of  things, 
the  devil  has,  again  and  again,  taken  the  advantage,  and  in  1- 
viduals  have  risen  up,  and  being  sustained  by  the  confidence  of 
the  churches  in  the  New  Measure  party,  and  finding  them  sick 
of  opposition,  and  ready  to  do  any  thing  that  would  promote  the 
interests  of  Christ’s  kingdom,  they  have  driven  headlong  them¬ 
selves,  and  in  many  instances  have  carried  the  churches  into  the 
very  vortex  of  those  difficulties,  which  have  been  predicted  by 
their  opposers.  Thus,  when  the  battle  had  been  foug  t,  an 
the  victory  gained,  the  rash  zeal  of  some  well-meaning  but 
headlong  'individuals,  has  brought  about  a  reaction,  that  has 
spread  a  pall  over  the  churches  for  years.  This  was  the  case, 
as  is  well  known,  in  the  days  of  President  Edwards.  Here  is 
a  rock,  upon  which  a  light-house  is  now  built,  and  upon  which 
if  the  church  now  run  aground,  both  parties  are  entirely  without 
excuse.  It  is  now  well  known,  or  ought  to  be  known,  that  the 
declension  which  followed  the  revivals  in  those  days,  together 
with  the  declensions  which  have  repeatedly  occurred,  were 
owino-to  the  combined  influence  of  the  continued  and  pertina¬ 
cious  opposition  of  the  Old  School,  and  the  ultimate  bad  spirit 
and  recklessness  of  some  individuals  of  the  New  School. 

And  here  the  note  of  alarm  should  be  distinctly  sounded  to 
both  parties,  lest  the  devil  should  prevail  against  us,  at  the  very 
point,  and  under  the  very  circumstances,  where  he  has  so  often 
prevailed.  Shall  the  church  never  learn  wisdom  from  experi¬ 
ence  %  How  often,  O,  how  often  must  these  scenes  be  acted  over, 
before  the  millenium  shall  come !  When  will  it  once  be,  that 
the  church  may  be  revived,  and  religion  prevail,  without  excit¬ 
ing  such  opposition  in  the  church ,  as  eventually  to  bring  about 
ct  reaction  ^ 

3.  The  present  cry  against  new  measures  is  highly  ridicu¬ 
lous,  when  we  consider  the  quarter  from  which  it  comes,  and 
all  the  circumstances  in  the  case.  It  is  truly  astonishing  that 
grave  ministers  should  really  feel  alarmed  at  the  new  measures 


measures  to  promote  revivals. 


251 


of  the  preset  day,  as  if  new  measures  were  somethin  <r  new 
under  the  sun,  and  as  if  the  present  form  and  manner  ofioZ 

1  Thus  sa  thThe  I  'T  ‘hte  apf tleS’  and  "'ere  established  bf 

a  1  Pus  saith  the  Lord :  when  the  truth  is,  that  every  steD  bf 
the  church  s  advance  from  the  gross  darkness  of  Popery  has 
been  through  the  introduction  of  one  new  measure  after  another 
We  now  look  with  astonishment,  and  are  inclined  to  look  almost 
with  contempt,  upon  the  cry  of  “  Innovation,”  that  has  preceded 
our  day;  and  as  we  review  the  fears  that  multitudes  in  the 

vat“on  welntl  itrdaffiedl!n  by‘g°ne  d“yS’  with  resPect  t0  No¬ 
vation,  we  find  it  difficult  to  account  for  what  appear  to  us  the 

groundless  and  absurd,  at  least,  if  not  ridiculousPobiections  and 

derfffi  haVlT  tthfyAmadeV  But’ Carers,  1  it  not  won 
riul,  that  at  this  late  day,  after  the  church  has  had  so  much 

seToXM  ^  graVe  ^  pi°US  men  should 

L  usl7/e^  alarmed  at  the  introduction  of  the  simple  the 

vear°sS°PhAsalifand  gr6ally  prosPered  measures  of  the  fast  ten 
JL  i  c  i  •  Vf  *1®W  measures  were  something  not  to  be  tole- 
rated  of  highly  disastrous  tendency,  and  that  should  wake  the 
sand  echoes  of  alarm  in  every  nook  and  corner  of  the  church 
j  ‘  V  ,  why  11  ls  that  those  who  have  been  making  the 
felitalT  neW  meaSUreS  ^  ^  bem  ™ 

have  fceen  taken  up  with  the  evils,  real  or  imaginary 
ich  have  attended  this  great  and  blessed  work  of  God.  That 
e]  e  have  been  evils,  no  one  will  pretend  to  deny.  But  I  do  be- 
heve  that  no  revival  ever  existed  since  the  world  beean  of  so 
great  power  and  extent  as  the  one  that  has  prevailed  for  the  last 

evils7  StilThlC f  haS  1101  been  at‘ended  with  as  great  or  greater 
evds  _  Still  a  large  portion  of  the  church  have  been  frighten- 

,"ithrelVT  “i  °th?'sf  by  &ivin=  constant  attention  to  the 
]Zt  f  y  VIYals-  .of‘be  professors  in  a  Presbyterian  Theo- 
1  bemmalI’  /clt  11  bis  duty  to  write  a  series  of  letters  to 
Presbyterians  which  were  extensively  circulated,  the  object  of 
vhicn  seemed  to  be  to  sound  the  note  of  alarm  throughout  al 

rival  WK°  tbe  church,  in  regard  to  the  evils  attending  re‘ 
j  .d  "  rn™  are  taken  up  with  the  evils  instead  cf  the 
excellences  of  a  blessed  work  of  God,  how  can  it  be  expected 

rin  bea7lWI  be  T  Ul  n  Promotin?  it?  1  would  say  all  this 
foe  Silent  UndneSS’  but  stl  11  ls  a  P°'nt  uPon  which  I  must  not 

Ln5„ld7!h°UtAn-e<V  me?sure,s  il  is  impossible  that  the  church 
;  moul  d  succeed  m  gaming  the  attention  of  the  world  to  religion 

! 1  horo  are  so  many  exciting  subjects  constantly  brought  before 

I 


& 


252 


measures  to  promote  revivals. 


the  public  mind,  such  a  running  to  and  fro  so  many  that  cry 
‘‘  Lo  here”  and  “  Lo  there,”  that  the  church  cannot  maintain 
her  around,  cannot  command  attention,  without  very  exciting 
preaching,  and  sufficient  novelty  in  measures,  to  get  the  public 
ear  The  measures  of  politicians,  of  infidels  and  heretics,  the 
scrambling  after  wealth,  the  increase  of  luxury,  ana  the  ten 
thousand  exciting  and  counteracting  influences,  that  bear  upon 
the  church  and  §upon  the  world,  will  gain  their  at  —  and 
turn  all  men  away  from  the  sanctuary  and  from  the  altars  of  the 
Lord,  unless  we  increase  in  wisdom  and  piety,  and  wisely  adopt 
such  new  measures  as  are  calculated  to  get  the  attention,  of  men 
to  the  gospel  of  Christ.  I  have  already  said,  in  the  course  of 
these  lectures,  that  novelties  should  be  introduced  no  faster  than 
they  are  really  called  for.  They  should  be  introduced  with 
tlm  greatest  wisdom,  and  caution,  and  prayerfulness  and  in 
manner  calculated  to  excite  as  little  opposition  as  possible  But 
new  measures  we  must  have.  And  may  God  prevent  he  church 
from  settling  down  in  any  set  of  forms,  and  getting  the  piesent 
or  any  other  edition  of  her  measures  stereotyped. 

6.  It  is  evident  that  we  must  have  more  exciting  preaching, 
to  meet  the  character  and  wants  of  the  age.  Ministers  are 
generally  beginning  to  find  this  out.  And  some  of  them  com 
plain  of 'it,  and  suppose  it  to  be  owing  to  new  measures,  as  they 
call  them.  They  say  that  such  ministers  as  our  fathers  would 
have  been  glad 'to  hear,  now  cannot  be  heard,  cannot  get  a 
settlement,  nor  collect  an  audience.  And  they  think  that  new 
measures  have  perverted  the  taste  of  the  people.  But  this  is 
not  the  difficulty.  The  character  of  the  age  is  changed,  and 
these  men  have  not  conformed  to  it,  but  retain  the  same  stiff, 
drv  prosino-  style  of  preaching  that  answered  half  a  century  ago. 

Look  a?  the  Methodists.  Many  of  their  ministers  arc 
unlearned,  in  the  common  sense  of  the  term,  many  of  them 
taken  right  from  the  shop  or  the  farm,  and  yet  they  have 
o-athered  congregations,  and  pushed  their  way,  and  won  souls 
every  where"  Wherever  the  Methodists  have  gone,  their 
plain,  pointed  and  simple,  but  warm  and  animated  mode  ot 
preaching  has  always  gathered  congregations.  hew  Bres- 
byterian  ministers  have  gathered  so  large  assemblies,  or  won 
so  many  souls.  Now  are  we  to  be  told  that  we  must  pursue 
the  same  old,  formal  mode  of  doing  things,  amidst  all  ese 
changes'*  As  well  might  the  North  River  be  rolled  back, 
as  the  world  converted  under  such  preaching.  Those  who 
adopt  a  different  style  of  preaching,  as  the  Methodists  have 
done,  will  run  away  from  us.  The  world  will  escape  fron< 


measures  to  PROMOTE  revivals. 


£53 


under  the  influence  of  this  old  fashioned  or  rather  new  fashioned 
ministry.  It  is  impossible  that  the  public  mind  should  be  held 
by  such  preaching.  We  must  have  exciting  powerful  nrel h 

can  save  nt™"  W‘he  PeoPla.  except  wh'at  the  MeCto 
can  save  It  is  impossible  that  our  ministers  should  continue 

o  good,  unless  we  have  innovations  in  regard  to  the  stvle  of 

preaching.  Many  ministers  are  finding  it  mit  al'ead  '  that  a 

Methodist  preacher,  without  the  advantages  of  a  liberal  educa 

ion,  will  draw  a  congregation  around  him  which  a  PresbT 

terian  minister  with  perhaps  ten  times  as  much  learning  cannot 

equal,  because  he  has  not  the  earnest  manner  of  the  other  and 

does  nm  pour  out  fire  upon  his  hearers  when  he  preaches 

riLZewToft  lmP,°rtanTCe  °f  hTne  Outers  obtain 

isftrX’rs.i:  tasrsisrj 

the  very  inventions  of  the  devil.  How  cm  s„ch  T 

™ i,  5  ?'i“7  7“”  “i  “w  “l»"i  *"i  -■»" 

r;-‘=:  T,i  Js 

v±  jl*s  "»v  i*.  sz, 


i  .  iiivo  iu  Know,  now,  now  manv  of 

those  young  men  have  enjoyed  revivals  among  their  people 
since  they  have  been  in  the  ministry;  and  if  any" have  I  should 

■ite^ls  7f  revival '  ^  ^  KpeDteA  °f'that  ^  ab°a‘ 

L*1  th„a<?,a  V°'ce  80  loud  as  t0  be  heard  at  Princeton,  I  would 
ifm  k, t0  ,those  young  men  on  this  subjeet.  It  is  high  time  to 
alk  plainly  on  this  point.  The  church  is  groaning  in  aflher 
^orders  for  the  want  of  suitable  ministers.  Good  men  are  labor- 
ig  and  are  willing  to  labor  night  and  day  to  assist  in  educa- 
ing  young  men  for  the  ministry,  to  promote  revivals  of  religion- 
id  when  they  come  out  of  the  seminary,  some  of  them  are  as 
self  a  t  lC  measures  ‘hat  God  blesses  as  they  are  of  popery 

Shall  it  beso  always?  Must  we  educate  youno-  men  for  the 

unistry,  and  have  them  come  out  frightened  to”  death  about 

ew  measures  as  if  there  had  never  been  any  such  thing  as  new 

easures.  They  ought  to  know  that  new  measures  are  no  new 

Ck  !Vhe,church,  Let  them  GO  ALONG,  and  keep  at 

hakve  hcmSe  V'-S’  Ani  n0t  b?  Pr,ohtened  about  new  measures 

revivals  bsPaln  - 1‘°  S°™  ™en'  in  P™*  amounts 

revivals,  have  evidently  felt  themselves  obliged  to  be  particu- 

22 


254 


MEASURES  TO  rROMOTE  REVIVALS. 


lar  in  detailing  the  “res  used,  toavoid 

nm  measures  were  introduce  ,  i  Je«  it  anueared  to  have 

church  would  undervalue  the  rev.val  unless  Uappea^ 

been  promoted  without  new  measures.  _  ^  nothing 

detailing  the  measures  to  demonstrate  that  therew  S 

»->.  looks  like  admitting  tha  new  —  it  was 

they  are  new,  and  that  a  re  c  apprehend  that 

not  promoted  by  new  measures.  In  JV5/ "uj’uracnc  e  is  to  con- 
much  evil  has  been  done  alieady,  a  iudo-ed  of,  by 

tinue,  it  must  come  to  this,  that  a  revival  must  be  ju 

MS  win  or  old 

measure™1  that  is,  that  it  is 

‘S  "Mly  inti8  hTwJrk,  and  pour  out  his 
heart  to  God  for  a 

any  measure  to  bring  the  truth  m  P  nfrnid  and  God  will 

of  ythe  people  let  him  adopt  it and  not  be  ^ 

not  withhold  his  blessin0.  -  or  and  earnestness,  and  will 

"f  u  iih.t.w"i«  <1.1,  •/  -»»•*,’ ■■  “  sa  t. 

nor  how  much  God  may  bless  them.  It  ^enough  thattn  y  ^ 

called  new  measures,  and  they  will  no  <-  -  0Tue  Anc 

with  new  measures,  nor  tolerate  them  among  P  P  f  Q  ^ 

thus  they  fall  out  by  the  them  h 

and  put  a  stop  to  the  revival,  when  the  worm 

g”r“,V."  “-TM.  „-«■<««- » f»™*  “ 

t^-s^^rra-ssa 


MEASURES  TO  PROMOTE  REVIVALS. 


255 


? 

s 

i 


t 

Ir 

i 

s 


i 

i 

h 

*1, 

* 

if 


m  the  Roman  Catholic  Church,  that  causes  them  to  adhere  with 
such  pertinacity  to  their  particular  modes,  and  forms,  and  cere¬ 
monies,  and  looleries  ?  They  act  as  if  all  these  things  were  es¬ 
tablished  by  divine  authority ;  as  if  there  were  a  “  Thus  saith 
the  Lord”  for  every  one  of  them.  Now  we  justly  style  this  a 
spirit  of  fanaticism,  and  esteem  it  worthy  of  rebuke.  But  it  is 
just  as  absolutely  fanatical,  for  the  Presbyterian  church,  or  any 
other  church,  to  be  sticklish  for  her  particular  forms,  and  to  act 
as  if  they  were  established  by  divine  authority.  The  fact  is, 
that  God  has  established,  in  no  church,  any  particular  form,  or 
manner  of  worship,  for  promoting  the  interests  of  religion.  The 
scriptures  are  entirely  silent  on  these  subjects,  under  i the  gospel 
dispensation,  and  the  church  is  left  to  exercise  her  own  discre¬ 
tion  in  relation  to  all  such  matters.  And  I  hope  it  will  not  be 
thought  unkind,  when  I  say  again,  that  to  me  it  appears,  that 
the  unkind,  angry  zeal  for  a  certain  mode  and  manner  of  doing 
things,  and  the  overbearing,  exterminating  cry  against  new  mea¬ 
sures,  SAVORS  STRONGLY  OF  FANATICISM. 

The  only  thing  insisted  upon  under  the  gospel  dispensation, 
in  regard  to  measures,  is  that  there  should  be  decency  and  order. 
“  Let  all  things  be  done  decently  and  in  order.”  We  are  requir¬ 
ed  to  guard  against  all  confusion  and  disorderly  conduct.  But 
what  is  decency  and  order?  Will  it  be  pretended  that  an  anx¬ 
ious  meeting,  or  a  protracted  meeting,  or  an  anxious  seat,  is  in¬ 
consistent  with  decency  and  order?  I  should  most  sincerely 
deprecate,  and  most  firmly  resist  whatever  was  indecent  and  dis¬ 
orderly  in  the  worship  of  God’s  house.  But  I  do  not  suppose 
that  by  “  order”  we  are  to  understand  any  particular  set  mode, 
in  which  any  church  may  have  been  accustomed  to  perform 
their  service. 


LEO  UEE  XV. 

HINDERANUES  10  REVIVALS. 


S&U  d^rloTou. -N 

vi.  3. 


This  servant  of  God  had  come  down  from  Babylon  to  re¬ 
build  the  temple  and  re-establish  the  worship  of  God  at  Jerusa¬ 
lem  the  citv  of  his  fathers’  sepulchres.  When  it  was  discov¬ 
ered  by  Sanballat  and  certain  individuals,  his  allies,  who  a 
lorn,  enjoyed  the  desolations  of  Zion,  that  now  the  temp  e,  and 
the  holy  city  were  about  to  be  rebuilt,  they  raised  a  great  oppo¬ 
sition.  Sanballat  and  the  other  leaders  tried  in  several  ways  to 
divert  Nehemiah  and  his  friends,  and  prevent  them  fiom  goi 
forward  in  their  work ;  at  one  time  they  threatened  them  and 
then  complained  that  they  were  going  to  rebel  against  the  k  g. 
Acain,  they  insisted  that  their  design  was  not  pious  but  polit  - 
cat  to  which  Nehemiah  replied  by  a  simple  and  prompt  denial, 

..  There  are  no  such  things  done  as  thou  sayest,  but  thou  feign- 
est  them  out  of  thine  own  heart.”  Finally,  Sanballat  sent  a 
message  to  Nehemiah,  requesting  him  to  meet  in  the  Plal”  °f 
Ono  to  discuss  the  whole  matter  amicably  a"d  have  the  diffi 
culty  adjusted,  but  designed  to  do  him  mischief.  They  had  found 
tha/they  could  not  frighten  Nehemiah,  and  now  they  wanted  t 
come  round  him  by  artifice  and  fraud,  and  draw  him  off  from 
the  vigorous  prosecution  of  his  work.  But  he  replied,  I  am 
doing  a  great  work,  so  that  I  cannot  come  down:  why  should 
the  work  cease,  whilst  I  come  down  to  you  ? 

It  has  always  been  the  case,  whenever-any  of  the  servants  of 
God  do  any  thing  in  his  cause,  and  there  appears  to  be  a  proba¬ 
bility  that  they  will  succeed  that  Satan  by  his  agents  regularly 
attempts  to  divert  their  minds  and  nullify  their  labois. 
been  during  the  last  ten  years,  in  which  there  have  been  such 
remarkable^ revivals  through  the  length  and  breadth  of  the  to  . 
These  revivals  have  been  very  great  and  powerful,  and  exten 
sive.  It  has  been  estimated  that  not  less  than  two  hundRE 
thousand  persons  have  been  converted  to  God  m  that  time. 

And  the  devil  has  been  busy  in  his  devices  to  divert  and  dis¬ 
tract  the  people  of  God,  and  turn  off  their  energies  from  push* 


HINDERANCES  TO  REVIVALS. 


257 


t 


j 


ing  forward  the  great  work  of  salvation.  In  remarking  on  the 
subject,  l  propose  to  show,  & 

I.  That  a  Revival  of  Religion  is  a  great  work. 

II.  To  mention  several  things  which  may  put  a  stop  to  it. 

III.  Endeavor  to  show  what  must  be  done  for  the  continuance 
of  this  great  revival. 

I.  I  am  to  show  that  a  Revival  of  Religion  is  a  great  work. 

It  is  a  great  work,  because  in  it  are  great  interests  involved. 

In  a  Revival  of  Religion  are  involved  both  the  glory  of  God,  so 
far  as  it  respects  the  government  of  this  world,  and  the  salvation 
of  men.  Two  things  that  are  of  infinite  importance  are  involved 
in  it.  The  greatness  of  a  work  is  to  be  estimated  by  the  great¬ 
ness  of  the  consequences  depending  on  it.  And  this  is  the 
measure  of  its  importance. 

II.  Iam  to  mention  several  things  which  may  put  a  stop  to  a 
revival. 

Some  have  talked  very  foolishly  on  this  subject,  as  if  nothin o- 
could  injure  a  genuine  revival.  They  say,  “  If  your  revival  is 
a  work  of  God,  it  cannot  be  stopped  ;  can  any  created  being  stop 
God?”  Now  I  ask  if  this  is  common  sense?  Formerly,  it 
used  to  be  the  established  belief  that  a  revival  could  not  be  stop¬ 
ped,  because  it  was  the  work  of  God.  And  so  they  supposed  it 
would  go  on,  whatever  might  be  done  to  hinder  it,  in  the  church 
or  out  of  it.  But  the  farmer  might  just  as  well  reason  so,  and 
think  he  could  go  and  cut  down  his  wheat  and  not  hurt  the  crop, 
because  it  is  God  that  makes  grain  grow.  A  revival  is  the 
work  of  God,  and  so  is  a  crop  of  wheat ;  and  God  is  as  much  de¬ 
pendent  on  the  use  of  means  in  one  case  as  the  other.  And 
therefore  a  revival  is  as  liable  to  be  injured  as  a  wheat  field. 

1.  A  revival  will  stop  whenever  the  church  believe  it  is  going 
to  cease.  The  church  are  the  instruments  with  which  Goa 
carries  on  this  work,  and  they  are  to  work  in  it  voluntarily  and 
with  their  hearts.  Nothing  is  more  fatal  to  a  revival  than  for 
its  friends  to  predict  that  it  is  going  to  stop.  No  matter  what 
the  enemies  of  the  work  may  say  about  it,  predicting  that  it  will 
all  run  out  and  come  to  nothing,  and  the  like.  They  cannot 
stop  it  in  this  way.  But  the  friends  must  labor  and  pray  in  faith 
to  carry  it  on.  It  is  a  contradiction  to  say  they  are  laboring  and 
praying  in  faith  to  carry  on  the  work,  and  yet  believe  that  it  is 
going  to  stop.  If  they  lose  their  faith,  it  will  stop,  of  course. 
Whenever  the  friends  of  revivals  begin  to  prophecy  that  the  re¬ 
vival  is  going  to  stop,  they  should  be  instantly  rebuked,  in  the 
name  of  the  Lord.  II  the  idea  once  begins  to  prevail,  and  if 
you  cannot  counteract  it  and  root  it  out,  the  reviv-4  will  infalli- 

22* 


265  HINDERANCES  TO  REVIVALS 

bly  cease ;  for  it  is  indispensable  to  the  work,  that  Christians 
should  labor  and  pray  in  faith  to  promote  it,  and  it  is  a  contra¬ 
diction  to  say  that  they  can  labor  in  faith  for  its  continuance, 
while  they  believe  that  it  is  about  to  cease. 

2.  A  revival  will  cease  whe7i  Christians  consent  that  it  should 
tease.  Sometimes  Christians  see  that  the  revival  is  in  danger 
of  ceasing,  and  that  if  something  effectual  is  not  done,  it  will 
come  to  a  stand.  If  this  fact  distresses  them,  and  drives  them 
to  prayer,  and  to  fresh  efforts,  the  work  will  not  cease.  When 
Christians  love  the  work  of  God,  and  the  salvation  of  souls  so 
well  that  they  are  distressed  at  the  mere  apprehension  of  a 
decline,  it  will  drive  them  to  an  agony  of  prayer  and  effortr  If 
it  does  not  drive  them  to  agony  and  effort  to  prevent  its  ceasing, 
if  they  see  the  danger,  and  do  not  try  to  avert  it.  or  to  renew  the 
work,  they  consent  that  it  should  stop.  There  are  at 
this  time  many  people,  all  over  the  country,  who  see  revivals 
declining,  and  that  they  are  in  great  danger  of  ceasing  altogether, 
and  yet  they  manifest  but  little  distress,  and  seem  to  care  but 
little  about  it.  Whole  churches  see  their  condition,  and  see 
what  is  coming  unless  there  can  be  a  waking  up,  and  yet  they 
are  at  ease,  and  do  not  groan  and  agonize  in  prayer,  that  God 
would  revive  his  work..  Some  are  even  predicting  that  there 
is  now  going  to  be  a  great  reaction,  and  a  great  dearth  come 
over  the  church,  as  there  did  after  Whitefield’s  and  Edwards’ 
day.  And  yet  they  are  not  startled  at  their  own  forebodings; 
they  are  cool  about  it,  and  turn  directly  off  to  other  things. 
THEY  CONSENT  TO  IT.  It  seems  as  if  they  were  the 
devil’s  trumpeters,  sent  out  to  scatter  dismay  throughout  the 
ranks  of  God’s  elect. 

3.  A  revival  will  cease  whenever  Christians  become  mechani¬ 
cal  in  their  attempts  to  promote  it.  When  their  faith  is  strong, 
and  their  hearts  are  warm  and  mellow,  and  their  prayers  full 
of  holy  emotion,  and  their  words  with  power,  then  the  work 
goes  on.  But  when  their  prayers  begin  to  be  cold  and  without 
emotion,  and  their  deep-toned  feeling  is  gone,  and  they  begin 
to  labor  mechanically,  and  to  use  words  without  feeling,  then 
the  revival  will  cease. 

4.  The  revival  will  cease,  whenever  Christians  get  the  idea 
that  the  work  will  go  on  without  their  aid.  The  church  are  co¬ 
workers  with  God  in  promoting  a  revival,  and  the  work  can 
be  carried  on  just  as  far  as  the  church  will  carry  it  on,  and  no 
farther.  God  has  been  for  one  thousand  eight  hundred  years 
trying  to  get  the  church  into  the  work.  He  has  been  calling 
and  urging,  commanding,  entreating,  pressing  and  encouraging, 


HINDER AN CES  TO  REVIVALS. 


259 


i 


1 


to  get  them  to  take  hold.  He  has  stood  all  this  while  ready  to 
make  bare  his  arm,  to  carry  on  the  work  with  them.  But  the 
church  have  been  unwilling  to  do  their  part.  They  seem  de¬ 
termined  to  leave  it  to  God  alone  to  convert  the  world,  and  say, 
“  If  he  wants  the  world  converted,  let  him  do  it.”  They  ought 
to  know  that  this  is  impossible.  So  far  as  we  know,  neither 
God  nor  man  can  convert  the  world  without  the  co-operation 
of  the  church.  Sinners  cannot  be  converted  without  their  own 
agency,  for  conversion  consists  in  their  voluntary  turning  to 
God.  No  more  can  sinners  be  converted  without  the  appro¬ 
priate  moral  influences  to  turn  them  ;  that  is,  without  truth  and 
the ‘reality  of  things  brought  full  before  their  minds  either 
by  direct  revelation  or  by  men.  God  cannot  convert  the  world 
by  physical  omnipotence,  but  he  is  dependent  on  the  moral 
influence  of  the  church. 

5.  The  work  will  cease  when  the  church  prefer  to  attend  to 
their  own  concerns  rather  than  God’s  business.  I  do  not  admit 
that  men  have  any  business  which  is  properly  their  own ,  but 
they  think  so,  and  in  fact  prefer  what  they  consider  as  their 
own,  rather  than  to  work  for  God.  They  begin  to  think  they 
cannot  afford  sufficient  time  from  their  worldly  employments, 
to  carry  on  a  revival.  And  they  pretend  they  are  obliged  to 
give  up  attending  to  religion,  and  let  their  hearts  go  out  again 
after  the  world.  And  the  work  must  cease,  of  course. 

6.  When  Christians  get  proud  of  their  great  revival,  it  will 
cease.  I  mean  those  Christians  who  have  before  been  instru¬ 
mental  in  promoting  it.  It  is  almost  always  the  case  in  a  revi¬ 
val,  that  a  part  of  the  church  are  too  proud  or  too  worldly  to 
take  any  part  in  the  work.  They  are  determined  to  stand  aloof, 
and  wait,  and  see  what  it  will  come  to,  and  see  how  it  will  come 
out.  The  pride  of  this  part  of  the  church  cannot  stop  the  revi 
val,  for  the  revival  never  rested  on  them.  It  begun  without 
them,  and  it  can  go  on  without  them.  They  may  fold  their 
arms  and  do  nothing  but  look  on  and  find  fault;  and  still  the 
work  may  go  on.  But  when  that  part  of  the  church  who  work , 
begin  to  think  what  a  great  revival  they  have  had,  and  how 
they  have  labored  and  prayed,  and  how  bold  and  how  zealous 
they  have  been,  and  how  much  good  they  have  done,  then  the 
work  will  be  likely  to  decline.  Perhaps  it  has  been  published 
in  the  papers,  what  a  revival  there  has  been  in  that  church,  and 
how  much  engaged  the  members  have  been,  and  they  think  how 
high  they  shall  stand  in  the  estimation  of  other  churches,  all 
over  the  land,  because  they  have  had  such  a  great  revival.  And 
so  they  get  puffed  up,  and  vain,  and  then  they  can  no  longer 


260 


HINDERANCES  TO  REVIVALS. 


enjoy  the  presence  of  God,  and  the  Spirit  withdraws  from  them, 
and  the  revival  ceases. 

7.  The  revival  will  stop  when  the  church  gets  exhausted  by 
labor.  Multitudes  of  Christians  commit  a  great  mistake  here 
in  time  of  revival.  They  are  so  thoughtless,  and  have  so  little 
judgment,  that  they  will  break  up  all  their  habits  of  living, 
neglect  to  eat  and  sleep  at  the  proper  hours,  and  let  the  excite¬ 
ment  run  away  with  them,  so  that  they  overdo  their  bodies,  and 
are  so  imprudent  that  they  soon  become  exhausted,  and  it  is 
impossible  for  them  to  continue  in  the  work.  Revivals  often 
cease,  and  declension  follows,  from  negligence  and  imprudence, 
in  this  respect,  on  the  part  of  those  engaged  in  carrying  them  on. 

8.  A  revival  will  cease  when  the  church  begins  to  speculate 
about  abstract  doctrines ,  which  have  nothing  to  do  with  prac¬ 
tice.  If  the  church  turns  off  its  attention  from  the  things  of 
salvation,  and  go  to  studying  or  disputing  about  abstract  points, 
the  revival  will  cease,  of  course. 

9.  When  Christians  begin  to  proselyte .  When  the  Baptists 
are  so  opposed  to  the  Presbyterians,  or  the  Presbyterians  to  the 
Baptists,  or  both  against  the  Methodists,  or  Episcopalians 
against  the  rest,  that  they  begin  to  make  efforts  to  get  the  con¬ 
verts  to  join  their  church,  you  soon  see  the  last  of  the  revival. 
Perhaps  a  revival  will  go  on  for  a  time,  and  all  sectarian  diffi¬ 
culties  are  banished,  till  somebody  circulates  a  book,  privately, 
to  gain  proselytes.  Perhaps  some  over-zealous  deacon,  or  some 
mischief-making  woman,  or  some  proselyting  minister,  can’t 
keep  still  any  longer,  and  begins  to  work  the  work  of  the  devil, 
by  attempting  to  gain  proselytes,  and  so  stirs  up  bitterness,  and 
raising  a  selfish  strife,  grieves  away  the  Spirit,  and  drives 
Christians  all  into  parties.  No  more  revival  there. 

10.  When  Christians  refuse  to  render  to  the  Lord  according 
to  the  benefits  received.  This  is  a  fruitful  source  of  religious 
declensions.  God  has  opened  the  windows  of  heaven  to  a 
church,  and  poured  them  out  a  blessing,  and  then  he  reasonably 
expects  them  to  bring  in  the  tithes  into  his  store  house,  and 
devise  and  execute  liberal  things  for  Zion;  and  lo  !  they  have 
refused ;  they  have  not  laid  themselves  out  accordingly  to  pro¬ 
mote  the  cause  of  Christ,  and  so  the  Spirit  has  been  grieved  and 
the  blessing  withdrawn,  and  in  some  instances  a  great  reaction 
has  taken  place,  because  the  church  would  not  be  liberal,  when 
God  has  been  so  bountiful.  I  have  known  churches  who  were 
evidently  cursed  with  barrenness  for  such  a  course.  They  had 
a  glorious  revival,  and  afterwards  perhaps  their  meeting-house 
needed  repairing,  or  something  else  was  needed  which  would 


HI N DERANGES  TO  REVIVALS. 


261 


cost  a  little  money,  and  they  refused  to  do  it,  and  so  for  theii 
niggardly  spirit  God  gave  them  up. 

11.  When  the  church,  in  any  way,  grieve  the  Holy  Spirit. 

(1.)  When  they  do  not  feel  their  dependence  on  the  Spirit. 
p  Whenever .  Christians  get  strong  in  their  own  strength,  God 
curses  their  blessings.  In  many  instances,  Christians  sin 
against  their  own  mercies,  because  they  get  lifted  up  with  theii 
success,  and  take  the  credit  to  themselves,  and  do  not  give  to 
Gpd  all  the  glory.  As  he  says,  “  If  ye  will  not  hear,  and  if  ye 
will  not  lay  it  to  heart,  to  give  glory  unto  my  name,  saith  the 
Lord  of  hosts,  I  will  even  send  a  curse  upon  you,  and,  I  will  curse 
your  blessings  :  yea,  I  have  cursed  them  already,  because  ye  do 
not  lay  it  to  heart.”  There  has  been  a  great  deal  of  this  in  this 
country,  mdoubtedly.  I  have  seen  many  things  that  looked  like 
it,  in  the  papers,  where  there  seemed  a  disposition  in  men  to 
take  credit  for  success  in  promoting  revivals.  There  is  doubt¬ 
less  a  great  temptation  to  this,  and  it  requires  the  utmost  watch¬ 
fulness,  on  the  part  of  ministers  and  churches,  to  guard  against 
it,  and  not  grieve  the  Spirit  away  by  vain-glorying  in  men. 

(2.)  The  Spirit  may  be  grieved  by  a  spirit  of  boasting  of  the 
revival.  Sometimes,  as  soon  as  a  revival  commences,  you  will 
see  it  blazed  out  in  the  newspapers.  And  most  commonly  this 
will  kill  the  revival.  There  was  a  case  in  a  neighboring  state, 
where  a  revival  commenced,  and  instantly  there  came  out  a 
f  letter  from  the  pastor,  telling  that  he  had  a  revival.  I  saw 
the  letter  and  said  to  myself,  That  is  the  last  we  shall  hear  of 
this  revival.  And  so  it  was.  In  a  few  days,  the  work  totally 
ceased.  And  such  things  are  not  uncommon.  I  could  mention 
cases  and  places,  where  persons  have  published  such  things  as 
•o  puff  up  the  church,  and  make  them  so  proud  that  little  or 
nothing  more  could  be  done  for  the  revival. 

Some,  under  pretence  of  publishing  things  to  the  praise  and 
jlory  of  God,  have  published  things  that  savored  so  strongly  of 
i  disposition  to  exalt  themselves,  have  made  their  own  agency 
o  stand  out  so  conspicuously,  as  was  evidently  calculated  to 
nake  an  unhappy  impression.  At  the  protracted  meeting  held 
|  n  this  church,  a  year  ago  last  fall,  there  were  five  hundred 
lopefully  converted,  whose  names  and  places  of  residence  we 
mew.  A  considerable  number  of  them  joined  this  church. 
Vlany  of  them  united  with  other  churches.  Nothing  was  said 
>f  this  in  the  papers.  I  have  several  times  been  asked  why  we 
cvere  so  silent  upon  the  subject.  I  could  only  reply,  that  there 
vas  such  a  tendency  to  seif-exaltation  in  the  churches,  that  I 
ras  afraid  to  publish  any  thing  on  the  subject.  Perhaps  I 


I 


262  HINDERANCES  TO  REVIVAL8. 

erred.  But  I  have  so  often  seen  mischief  done  by  premature 
publications,  that  I  thought  it  best  to  say  nothing  about  it.  In 
the  revival  in  this  city,  four  years  ago,  so  much  was  said  in  the 
papers,  that  appeared  like  self-exaltation,  that  I  was  afraid  to 
publish.  I  am  not  speaking  against  the  'practice  itself,  of  pub¬ 
lishing  accounts  of  revivals.  But  the  manner  of  doing  it  is  of 
vast  importance.  If  it  is  done  so  as  to  excite  vanity,  it  is  always 

fatal  to  the  revival.  . 

(3.)  So  the  Spirit  is  grieved  by  saying  or  publishing  things 
that  are  calculated  to  undervalue  the  uwrk  of  God ..  When  a 
blessed  work  of  God  is  spoken  lightly  of,  not  rendering  to  God 
the  glory  due  to  his  name,  the  spirit  is  grieved.  If  any  thing  is 
said  about  a  revival,  give  only  the  plain  and  naked  facts  just  as 
they  are,  and  let  them  pass  for  what  they  are  worth. 

12.  A  revival  maybe  expected  to  cease,  'when  Christians  lose 
the  spirit  of  brotherly  love.  Jesus  Christ  will  not  continue  with 
people  in  a  revival  any  longer  than  they  continue  in  the  exer¬ 
cise  of  brotherly  love.  When  Christians  are  in  the  spirit  of  a 
revival,  they  feel  this  love,  and  then  you  will  hear  them  call 
each  other  brother  and  sister,  very  affectionately.  But  when 
they  begin  to  get  cold,  they  lose  this  warmth  and  glow  of  affec¬ 
tion  for  one  another,  and  then  this  calling  brother  and  sister  will 
seem  silly  and  contemptible  and  they  will  leave  it  off.  In  some 
churches  they  never  call  each  other  so,  but  where  there  is  a  re¬ 
vival,  Christians  naturally  do  it.  I  never  saw  a  revival,  and 
probably  there  never  was  one,  in  which  they  did  not  do  it.  But 
as  soon  as  this  begins  to  cease,  the  Spirit  of  God  is  grieved,  and 
departs  from  among  them. 

13.  A  revival  will  decline  and  cease,  unless  Christians  art 
frequently  re-converted.  By  this  I  mean,  that  Christians,  in  order 
to  keep  in  the  spirit  of  a  revival,  commonly  need  to  be  frequent¬ 
ly  convicted,  and  humbled,  and  broken  down  before  God,  and 
re-converted.  This  is  something  which  many  do  not  understand, 
when  we  talk  about  a  Christian’s  being  re-converted.  But  the 
fact  is  that  in  a  revival  the  Christian’s  heart  is  liable  to  gel 
crusted  over,  and  lose  its  exquisite  relish  for  divine  things ;  his 
unction  and  prevalence  in  prayer  abates,  and  then  he  must  be 
converted  over  again.  It  is  impossible  to  keep  him  in  such  a 
state  as  not  to  do  injury  to  the  work,  unless  he  pass  through 
such  a  process  every  few  days.  I  have  never  labored  in  revi¬ 
vals  in  company  with  any  one  who  would  keep  in  the  work  and 
be  fit  to  manage  a  revival  continually,  who  did  not  pass  through 
this  process  of  breaking  down  as  often  as  once  in  two  or  three 
weeks.  Revivals  decline,  commonly,  because  it  is  found  impos- 


hinderances  to  revivals. 


263 


s.ble  to  make  the  church  feel  their  guilt  and  their  dependence 
,  so  as  to  break  down  before  God.  It  is  important  that  ministers 
should  understand  this,  and  learn  how  to  break  down  the  church 
and  break  down  themselves  when  they  need  it,  or  else  Chris- 
tians  will  soon  become  mechanical  in  their  work,  and  lose  their 
fervor  and  their  power  of  prevailing  with  God.  This  was  the 
[  Ero<?ess  ‘’"oug'11  which  Peter  passed,  when  he  had  denied  the 
Savior,  and  by  which  breaking  down,  the  Lord  prepared  him 

P.  forf  the  £reat  ,work  day  of  Pentecost.  I  was  surprised 

a  few  years  since,  to  find  that  the  phrase  ••  breaking  down"  was 
a  stumbling  block  to  certain  ministers  and  professors  of  relio-ion. 

•  ,  la>d  themselves  open  to  the  rebuke  administered  to  Nico- 

ATrt„  thoU  a  1 naster  in  Is,rael  and  lmowest  not  these 
.  -  ,  1  fm  confident  that  until  some  of  them  know  what  it 

cause'of  revivals.  ^°Wn’"  they  wiU  do  much  more  for  tho 

/eV1’?1  w,n0t  C?nt’Te  When  Christ^s  will  not  prac¬ 
tice  self-denial  When  the  church  have  enjoyed  a  revival  and 

begin  o  grow  fat  upon  it,  and  run  into  self-indulgence,  the  revi¬ 
val  will  soon  cease  Unless  they  sympathize  with  the  Son  of 
•  ’  who  gave  up  all  to  save  sinners;  unless  they  are  willitm  to 

give  up  their  luxuries,  and  their  ease,  and  lay  themselves  out  in 
the  work,  they  need  not  expect  the  Spirit  of  God  will  be  poured 
3ut  upon  them  1  his  is  undoubtedly  one  of  the  principal  causes 
of  personal  declension.  Let  Christians  in  a  revival  BEWARE 

VomM^f  d  inclination  creeping  upon  them,  to  shrink 

rom  self-denial,  and  to  give  into  one  self-indulgence  after  ano- 

1Sihe  <?evic1?  °f  Satan’  t0  bait  them  off  from  the  work 
)t  Cod,  and  make  them  dull  and  gross,  and  lazy,  and  fearful 

he  revival'  ^  SenSUa1,  and  drive  awa^  the  SPirit  and  destroy 

15.  A  revival  will  be  stopped  by  controversies  about  new 
'leasuies.  Nothing  is  more  certain  to  overthrow  a  revival  than 
tus.  But  as  my  last  lecture  was  on  the  subject  of  new  mea- 
ures,  I  need  not  dwell  longer  on  the  subject  now. 

,  *™?oV\Val?  can  be  Put  down  bV  the  continued  opposition  of 
fie  UUl  School,  combined  with  a  bad  spirit  in  the  New  School 
t  those  who  do  nothing  to  promote  revivals  continue  their  onno- 
1  i°n,  and  'C  those  who  are  laboring  to  promote  them  allow 
lemselves  to  get  impatient,  and  get  into  a  bad  spirit,  the  revi- 
a  will  cease.  When  the  Old  School  write  their  letters  in  the 
newspapers,  against  revivals  or  revival  men,  and  the  New 
.chool  write  letters  back  again,  against  them,  in  an  angry, 
ontentious,  bitter  spirit,  and  get  into  a  jangling  controversy  rc- 


264 


HINDERANCES  TO  REVIVALS. 


vivals  will  cease.  LET  THEM  KEEP  ABOUT  THEIR 
WORK,  and  not  talk  about  the  opposition,  nor  preach,  nor  print 
about  it.  If  others  choose  to  publish  their  slang  and  stuff,  let 
the  Lord’s  servants  keep  to  their  work,  and  all  the  writing  and 
slander  will  not  stop  the  revival,  while  those  who  are  engaged 
in  it  mind  their  business,  and  keep  to  their  work.  It  is  aston 
ishing  how  far  this  holds  true  in  fact. 

In°one  place  where  there  was  a  revival,  certain  ministers 
formed  a  combination  against  the  pastor  of  the  church,  and  a 
plan  was  set  on  foot  to  ruin  him,  and  they  actually  got  him  pro- 
secuted  before  his  Presbytery,  and  had  a  trial  that  lasted  six 
weeks,  right  in  the  midst  of  the  revival,  and  the  work  still  wen! 
on.  The  praying  members  of  the  church  laid  themselves  out 
so  in  the  work,  that  it  continued  triumphantly  throughout  thf 
whole  scene.  The  pastor  was  called  off,  to  attend  his  trial,  but 
there  was  another  minister  that  labored  among  the  people,  and 
the  members  did  not  even  go  to  the  trial,  generally,  but  kept  pray 
ing  and  laboring  for  souls,  and  the  revival  rode  out  the  storm, 
In  many  other  places,  opposition  has  risen  up  in  the  church,  but 
a  few  humble  souls  have  kept  at  their  work,  and  a  gracious 
God  has  stretched  out  his  naked  arm  and  made  the  revival  gc 
forward  in  spite  of  all  opposition. 

But  whenever  those  who  are  actively  engaged  in  promoting  i 
revival  get  excited  at  the  unreasonableness  and  pertinacity  of  th< 
opposition,  and  feel  as  if  they  could  not  have  it  so,  and  they  los( 
their  patience,  and  feel  as  if  they  must  answer  their  cavils  ant 
refute  their  slanders,  then  they  get  down  into  the  plains  of  Ono 
and  the  work  must  cease. 

17.  Any  diversion  of  the  public  mind  will  hinder  a  revival 
Any  thing  that  succeeds  in  diverting  public  attention,  will  pu 
a  stop  to  a  revival.  In  the  case  I  have  specified,  where  th< 
minister  was  put  on  trial  before  his  Presbytery,  the  reason  wdi\ 
it  did  not  ruin  the  revival  was,  that  the  praying  members  of  th< 
church  icould  not  suffer  themselves  to  be  diverted.  They  di< 
not  even  attend  the  trial,  but  kept  praying  and  laboring  for  souls 
and  so  public  attention  was  kept  to  the  subject,  in  spite  of  al 
the  efforts  of  the  devil. 

But  whenever  he  succeeds  in  absorbing  public  attention  01 
any  other  subject,  he  will  put  an  end  to  the  revival.  No  matte: 
what  the  subject  is.  If  an  angel  from  heaven  were  to  corra 
down,  and  preach,  or  pass  about  the  streets,  it  might  be  the  wors 
thing  in  the  world  for  a  revival,  for  it  would  turn  sinners  all  ot 
from  their  own  sins,  and  turn  the  church  oft  from  praying  fo: 


•  ‘ 


niNDERANCES  TO  REVIVALS. 


265 


revi^l1  u^"7cehaie.g'Ori0US  ^  a“d  gaZe  UI>0n  him-  «<>  ‘ho 

^oTf:zt^zd^ibz^^ 

revivals,  notwithstanding  ardent  spirit  was  used" amon t  (Tim 
But  since  light  has  been  thrown  upon  the  subject  and  it  has 

minister  can  be  inn^aKndn^WnfcanT1^^ 

r  o„:^e,  th'e^lt clton  fhe^  ±*%£ 

who  has  had  a  revivT^h  aga,nSt  the  ‘emPenu>«>  reformation, 
wno  nas  nad  a  revival.  Show  me  one  who  now  stands  aloof  from 

.  °.  las  a  re';u'a  ‘  Sh°w  me  one  who  now  temporizes  upon 

hls  point,  who  does  not  come  out  and  take  a  stand  in  favor  of 
temperance,  who  has  a  revival  ?  It  did  not  use  to  be  so  R  ! 

Si  "bch”  “  jTd  „s 

hands  are  RED  WITH  BLOOd’ P°h  **  The  ma,,:s 

wron^groimd  Trl  when  minis‘ers  and  churches  take 

Zhts  T*Z  ,1  lard  t0c  any  question  ™™lviug  human 
rights,  lake  the  subject  of  SLAVERY"  for  instance  t  ! 

h'T  '™s  when  lhis  subject  was  not  before  the  public  mind 
.  John  Newton  continued  in  the  slave  trade  after  his  convera  on 
ii-And  so  had  his  mind  been  perverted,  and  so  completely  wa«  hi- 

The  sinfulnessaofd;tln  regard  ‘°  ‘hjf  m°Sl  nefarious  traffic, ‘that 

e  siniulness  of  it  never  occurred  to  his  thoughts  until  some 
.me  after  he  became  a  child  of  God.  Had  light  been  poured 

jueen  converted' wT'v V  ‘°  h’S  c.on'?rsioD.  ^  never  could  have 
n  converted  without  previously  abandoning  this  sin  And 

her  his  conversion,  when  convinced  of  its  iniquity  he  cmihl 

in  for”eevernJOS  I  °f  G°d'  without  Abandoning  the 

L  •  '  °’  (  0l,b.less,  many  slave  dealers  and  slave  hold- 

rs  in  our  own  country,  have  been  converted,  notwithstanding 
>e.r  participation  ,n  this  abomination,  because  the  sinfulness  of 
!  was  not  aPPa™‘  ‘o  their  minds.  So  ministers  and  churche/ 

|  *  a  great  ex.tent  throughout  the  land,  have  held  their  peace  and 

teXSTd' affrSt  thiS  ab0minable  abomin2nP,  e  St  "g 
me  UP  for  His  Til""  But  recemly- the  object  has 

tG°d  ha\bTght 

j  eyes  oi  all  men.  Light  is  now  shed  upon 

23 


2G6 


IIIN  DERANGES  TO  REVIVALS. 


this  subject  as  it  has  been  upon  the  cause  of  temperance.  Facts 
are  exhibited,  and  principles  established,  and  lig  t  Grown  m 
upon  the  minds  of  men,  and  this  monster  is  dragged  from  his 
horrid  den,  and  exhibited  before  the  church,  and  it  is  demandct 
of  them  “  IS  THIS  SIN?”  Their  testimony  must  be  given 
on  this  subject.  They  are  God’s  witnesses  They  are  sworn 
to  tell  “the  truth,  the  whole  truth,  and  nothing  but  the  truth. 

It  is  impossible  that  their  testimony  should  not  be  given,  on  one 
side  or  the  other.  Their  silence  can  no  onger  be^ accounted 
for  upon  the  principle  of  ignorance,  and  that  they  have  never 
had  their  attention  turned  to  the  subject.  Consequently,  the  s 
fence  of  Christians  upon  the  subject  is  virtually  saying  that 
they  do  not  consider  slavery  as  a  sin.  The  truth  is,  it  is  a  sub¬ 
ject  upon  which  they  cannot  be  silent  without  guilt.  1  he  time 
has  come,  in  the  providence  of  God,  when  every  southern  breeze 
is  loaded  down  with  the  cries  of  lamentation,  mourning  and  wo. 
Two  millions  of  degraded  heathen  in  our  own  land  stretch  their 
hands,  all  shackled  and  bleeding,  and  send  forth  to  the  church 
of  God  the  agonizing  cry  for  help.  And  shall  the  church  m 
her  efforts  to  reclaim  and  save  the  world,  deafen  her  ears  to  thi* 
voice  of  agony  and  despair  ?  God  forbid.  The  church  cannot 
turn  away  from  this  question.  It  is  a  question  for  the  churcn 
and  for  the  nation  to  decide,  and  God  will  push  it  to  a  decision. 

It  is  in  vain  for  the  churches  to  resist  it  lor  fear  of  distraction, 
contention,  and  strife.  It  is  in  vain  to  account  it  an  act  of  piety 
to  turn  away  the  ear  from  hearing  this  cry  of  distress 

The  church  must  testify,  and  testify  “  the  truth,  the  who  e 
truth,  and  nothing  but  the  truth,”  on  this  subject,  or  she  is  pen 
jured  and  the  'Spirit  of  God  departs  from  her  She  is  unde, 
oath  to  testify,  and  ministers  and  churches  who  do  not  pronounce 
it  sin.  bear  false  testimony  for  God.  It  is  doubtless  true,  t 
one  of  the  reasons  for  die  low  state  of  religion  at  the  presen 
time  is  that  many  churches  have  taken  the  wrong  side  on  thi 
subject  of  slavery,  have  suffered  prejudice  to  prevail  over  prm 
cipie,  and  have  feared  to  call  this  abomination  by  its  true  name 

20.  Another  thing  that  hinders  revivals  is  neglecting  th 
claims  of  missions.  If  Christians  do  not  feel  for  the  heathi 
neglect  the  monthly  concert,  and  confine  their  attention  to  th  . 
own  church,  do  not  even  read  the  Missionary  Herald  or  us* 
any  other  means  to  inform  themselves  on  the  subject  01  the  clai  , 
of  the  world,  and  reject  the  light  which  God  is  throwing  befor. 
them,  and- will  not  do  what  God  calls  them  to  do  in  this  cause 

the  Spirit  of  God  will  depart  from  them. 

21.  When  a-  church  rejects  the  calls  of  God  upon  t hem  jo 


HINDERANCES  TO  REVIVALS. 


207 


educating  young  men  for  the  ministry ,  they  will  hinder  and 

,1'  oZLT'Va  -  L°°k  f  the  ^esbyterian  church,  look  at 

tn  fill  t°h°00  S  u  S  ",|thln  ten  years,  and  means  enough 

to  fill  the  world  With  ministers,  and  yet  the  ministry  is  not  in¬ 
creasing-  so  fast  as  the  population  of  our  own  country,  and  un¬ 
less  something  more  can  be  done  to  provide  ministers,  we  shall 
become  heathen  ourselves.  The  churches  do  not  pi-ess  upon 

!  meI?  the  duty  of  going  into  the  ministry.  God  pours  his 

1  smils  °n  ,lhe  churches;  antl  converts  hundreds  of  thousands  of 
souls,  and  il  then  the  laborers  do  not  come  forth  into  the  liar- 

;  vest’  u’]lat  can  be  expected  but  that  the  curse  of  God  will  come 

TOlsTwifl ChurcheSTTnd  hiS-  Spirit  wil1  be  withdrawn,  and  revi- 
I  ?  .  I  ceasa  UP-.  Ibis  subject  no  minister,  no  church 

should  be  silent  or  inactive. 

22.  Slandering  revivals  will  often  put  them  down  The 
great  revival  m  the  days  of  President  Edwards  suffered  greatly 
by  he  conduct  of  the  church  in  this  respect.  It  is  to  be  expect 
ed  that  the  enemies  of  God  will  revile,  misrepresent  and  slander 
I  ev'va  s.  ut  when  the  church  herself  engages  in  this  work, 
and  many  of  her  most  influential  members  are  aidino-  and  abet¬ 
ting  in  calumniating  and  misrepresenting  a  glorious  work  of 
God,  it  is  leasonable  that  the  Spirit  should  be  grieved  away  It 
cannot  be  denied,  that  this  has  been  done,  to  a  grievous  and 
God-dishonorjng  extent.  It  has  been  estimated  that  in  one  year 
>ince  this  revival  commenced,  one  hundred  thousand  souls 
i  ivere  converted  to  God  in  the  United  States.  This  was  undoubt. 

y  ne  gieaiest  number  that  were  ever  converted  in  one  year 
|  nnce  the  world  began.  It  could  not  be  expected  that,  in  an  ex* 
p’ltement  of  this  extent,  among  human  beings,  there  should  be 
jothmg  to  deplore.  To  expect  perfection  in  such  a  work  as 
|  lib,  of  such  extent,  and  carried  on  by  human  instrumentality  is 
utterly  unreasonable  and  absurd.  Evils  doubtless  did  exist  and 
I  ave  existed.  They  were  to  be  expected  of  course,  and  guarded 
.  gams.,  as  far  as  possible.  And  I  do  not  believe  the  world’s 
history  can  furnish  one  instance,  in  which  a  revival,  approach- 
i  ig  to  1 11s  in  extent  and  influence,  has  been  attended  with  so 
nv  evils,  and  so  little  that  is  honestly  to  be  deplored. 

But  how  has  this  blessed  work  of  God  been  treated  ?  Ad- 
iittmg  all  the  evils  complained  of  to  be  real,  which  is  Ur  from 
nng  true,  they  would  only  be  like  spots  upon  the  disk  of  the 
lorious  sun ;  things  hardly  to  be  thought  of,  in  comparison  of 
e  1,lhnite  greatness  and  excellence  of  the  work.  And  yet 
I,3 7  have,a  great  portion  of  the  Presbyterian  church,  received 
;  id  treated  this  blessed  work  of  God  1  At  the  General  Assem 


268 


HINBERANCES  TO  REVIVALS. 


bly,  that  grave  body  of  men  that  represent  the  Presbyterian 
Church,  in  the  midst  of  this  great  work,  instead  of  appointing 
a  day  of  thanksgiving,  instead  of  praising  and  glorifying  God 
for  the  greatness  of  his  work,  we  hear  from  them  the  voice  of 
rebuke.  From  the  reports  that  were  given  of  the  speeches 
made  there,  it  appears  that  the  house  was  filled  with  complain¬ 
ings.  Instead  of  devising  measures  to  forward  the  work,  their 
attention  seemed  to  be  taken  up  with  the  comparatively  trifling 
evils  that  were  incidental  to  it.  And  after  much  complaining,  ; 
they  absolutely  appointed  a  committee,  and  sent  forth  a  “  Pas¬ 
toral  Letter”  to  the  churches,  calculated  to  excite  suspicions, 
quench  the  zeal  of  God’s  people,  and  turn  them  off  from  giving  ( 
glory  to  God  for  the  greatness  of  the  blessing,  to  finding  fault  i 
and  carping  about  the  evils.  When  I  heard  what  was  done  at 
that  General  Assembly,  when  I  read  their  speeches,  when  I  saw 
their  pastoral  letter,  my  soul  was  sick,  an  unutterable  feeling  of 
distress  came  over  my  mind,  and  I  felt  that  God  would  “  visit”  j 
the  Presbyterian  church  for  conduct  like  this.  And  ever  since,  j 
the  glory  has  been  departing,  and  revivals  have  been  becoming  ; 
less  and  less  frequent — less  and  less  powerful. 

And  now  I  wish  it  could  be  known,  whether  those  ministers  i 
who  poured  out  those  complainings  on  the  floor  of  the  General 
Assembly,  and  who  were  instrumental  in  getting  up  that  pas¬ 
toral  letter,  have  since  been  blest  in  promoting  revivals  of  reli¬ 
gion — whether  the  Spirit  of  God  has  been  upon  them,  arid 
whether  their  churches  can  witness  that  they  have  an  unction 
from  the  Holy  One. 

23.  Ecclesiastical  difficulties  are  calculated  to  grieve  away 
the  Spirit,  and  destroy  revivals.  It  has  always  been  the  policy 
of  the  devil  to  turn  off  the  attention  of  ministers  from  the  work 
of  the  Lord,  to  disputes  and  ecclesiastical  litigations.  President 
Edwards  was  obliged  to  be  taken  up  for  a  long  time  in  disputes 
before  ecclesiastical  councils;  and  in  our  days,  and  in  the  midst 
of  these  great  revivals  of  religion,  these  difficulties  have  been 
alarmingly  and  shamefully  multiplied.  Some  of  the  most  effi¬ 
cient  ministers  in  the  church  have  been  called  off  from  their 
direct  efforts  to  win  souls  to  Christ,  to  attend  day  after  day,  and  i 
in  some  instances  week  after  week,  to  charges  preferred  against 
them,  or  their  fellow  laborers  in  the  ministry,  which  could  never 
be  sustained. 

Look  at  Philadelphia;  what  endless  and  disgraceful  janglings 
have  distracted  and  grieved  the  church  of  God  in  that  city,  and 
through  the  length  and  breadth  of  the  land.  And  in  the  Pres¬ 
byterian  church  at  large,  these  ecclesiastical  difficulties  have 


'll  1 

I. 


IIINDERANCES  TO  REVIVALS.  269 

l  ProJuced  enough  to  make  creation  weep.  Brother  Beman 
.  was  shamefully  and  wickedly  called  off  from promotin/reviX 
to  attend  a  trial  before  his  own  presbytery,  upon  charges  which’ 

;  If  true,  were  most  of  them  ridiculous,  but  which  could  never  be 
sustained.  And  since  that  time  a  great  portion  of  his  time  has 
it  would  seem  necessarily,  been  taken  up  with  the  adiustmem 
*  °,f  ecclesiastical I  difficulties.  Brother  Duffield,  of  Carlisle  bro- 
tnei  Barnes,  of  Philadelphia,  and  others  of  God’s  most’  suc¬ 
cessful  ministers,  have  been  hindered  a  considerable  part  of 

Wh'  11^1 y<?arS  1?>'.these  difficulties.  O,  tell  it  not  in  Gath ' 
litii  "  :  ,  i  • 10Se,  minIfers  and  professors  of  religion  who  do 
for  God  ?  themSe  V6S’  et  others  alone’  and  let  ‘hem  work 

Ji?ese  things  in  the  Presbyterian  church,  their  contentions 
and I  jangling.  are  so  ridiculous,  so  wicked,  so  outrageous,  that 
t  no  oubt  there  is  a  jubilee  in  hell  every  year,  about  the  time  of 
|  !he  meeting  of  the  General  Assembly.  And  if  there  were  tears 

|'P  pVC?’  no.douh‘  lhey  would  be  shed  over  the  difficulties  of 
the  Presbyterian  church.  Ministers  have  been  dragged  from 
Home,  year  by  year,  and  perhaps  have  left  a  revival  in  progress 
-and  gone  up  to  the  General  Assembly,  and  there  heaff  debates,’ 
and  witnessed  a  spirit,  by  which  their  souls  have  been  grieved 
2r^eaf  hanlcned,  and  they  have  gone  home  ashamed 
of  then  church,  and  ashamed  to  ask  God  to  pour  out  his  Spirit 
upon  suen  a  contentious  body.  1 

!  Allotller  tllln2  by  which  revivals  may  be  hindered,  is  cen- 
torvmsness ,  on  either  side,  and  especially  in  those  who  have  been 

™  carry™g  forward  a  revival.  It  is  to  be  expected 
oat  the  opposers  of  the  work  will  watch  for  the  halting  of  its 
fiends  and  be  sure  to  censure  them  for  all  that  is  wrong,  and 
lot  un frequently  for  that  which  is  right  in  their  conduct, 
-.specially  is  it  to  be  expected  that  many  censorious  and  un- 
Iinstian  remarks  will  be  made  about  those  that  are  the  most 
(romment  instruments  in  promoting  the  work.  This  censori- 
husness  on  the  part  of  the  opposers  of  the  work,  whether  in  or 
'  ut.°Yhe  ^urch,  will  not,  however,  of  itself  put  a  stop  to  the 
evi™*  While  lts promoters  keep  humble,  and  in  a  prayerful 
pirit,  while  they  do  not  retaliate,  but  possess  their  souls  in 
atience,  while  they^  do  not  suffer  themselves  to  be  diverted,  to 
.eliminate,  and  grieve  away  the  spirit  of  prayer,  the  work  will 

|  °  0^U-,aS  >  as  ln  l^e  case  referred  to,  where  a  minister  wa3 
,  a  trial  lor  six  weeks,  in  the  midst  of  a  revival.  There  the 
yople  kept  m  the  dust,  and  prayed,  not  so  much  for  their 
mister,  lor  they  had  left  him  with  God,  but  with  strono-  crying 

23*  o/o 


j 


270 


HINBERANCES  TO  REVIVALS. 


and  tears  pleading  with  God  for  sinners.  And  God  heard  ana 
blessed  them,  and  the  work  went  on.  Censoriousness  in  those 
who  are  opposed  to  the  work  is  but  little  to  be  dreaded,  for  they 
have  not  the  Spirit,  and  nothing  depends  on  them,  and  they  can 
hinder  the  work  only  just  so  far  as  they  themselves  have 
ence  personally.  But  the  others  have  the  power  of  the  Holy 
Spirit,  and  the  work  depends  on  their  keeping  in  a  right  temper. 

If  they  get  wrong  and  grieve  away  the  Spirit,  there  is  no  he  p, 
the  work  must  cease.  Whatever  provocation,  therefore,  the 
promoters  of  this  blessed  work  may  have  had,  if  it  ceases,  the 
responsibility  will  be  theirs.  And  one  of  the  most  alarming 
facts,  in  regard  to  this  matter,  is  that  in  many  instances,  those 
who’ have  been  engaged  in  carrying  forward  the  work,  appear 
to  have  lost  the  Spirit.  They  are  becoming  diverted,  are  be¬ 
ginning  to  think  that  the  opposition  is  no  longer  to  be  tolerated, 
and  that  they  must  come  out  and  reply  in  the  newspapers  to 
what  they  say.  It  should  be  known  and  universally  under¬ 
stood,  that  whenever  the  friends  and  promoters  of  this  greatest 
of  revivals  suffer  themselves  to  be  called  off  to  newspaper 
janglings,  to  attempt  to  defend  themselves,  and  reply  to  those 
who  write  against  them,  the  Spirit  of  Prayer  will  be  entirely 
grieved  away,  and  the  work  will  cease.  Nothing  is  more  de¬ 
trimental  to  revivals  of  religion,  and  so  it  has  always  been  ,! 
found,  than  for  the  promoters  of  it  to  listen  to  the  opposition, 
and  begin  to  reply.  This  was  found  to  be  true  in  the  days  of  | 
President  Edwards,  as  you  who  are  acquainted  with  his  book 
on  Revivals  are  well  aware. 

III.  I  proceed  to  mention  somethings  which  ought  to  be  done, 
to  continue  this  great  and  glorious  revival  of  religion,  w7hich  has  \ 
been  in  progress  for  the  last  ten  years. 

1.  There  should  be  great  and  deep  repentings  on  the  part  of 
ministers.  WE,  my  brethren,  most  humble  ourselves  before 
1  God.  It  will  not  do  for  us  to  suppose  that  it  is  enough  to  call  on 
the  people  to  repent.  We  must  repent,  we  must  take  the  lead 
in  repentance,  and  then  call  on  the  churches  to  follow7. 

Especially  must  those  repent  who  have  taken  the  lead  in  pro¬ 
ducing  the  feelings  of  opposition  and  distrust  in  regard  to  revi¬ 
vals.  Some  ministers  have  confined  their  opposition  against  re¬ 
vivals  and  revival  measures  to  their  own  congregations,  and 
created  such  suspicions  among  their  own  people  as  to  prevent  j 
the  work  from  spreading  and  prevailing  among  them.  Such  min-  j 
isters  would  do  well  to  consider  the  remarks  of  President  Ed¬ 
wards  on  this  subject. 

“If  ministers  preach  never  so  good  doctrine, and  are  never  so 


HINDERANCES  TO  REVIVALS. 
_ .*  r.,i - 1  .  •  •  ,  . 


271 


^  .  '  J  ~  y*  no.  Cl  UJOLm  aaeu  CUUI1- 

tenance,  shall  effectually  keep  the  sheep  from  their  pasture,  in¬ 
stead  of  doing  the  part  of  shepherds  to  them,  bv  feeding  them  • 
and  our  people  had  a  great  deal  better  be  without  any  settled 
minister  at  all  at  such  a  day  as  this.” 

.  0thers  have  been  more  public,  and  aimed  at  exert in  <r  a  wider 
influence.  Some  have  written  pieces  for  the  public  papers, 
oome  men  in  high  standing  in  the  church  have  circulated  let¬ 
ters  which  never  were  printed.  Others  have  had  their  letters 
printed  and  circulated.  There  seems  to  have  been  a  system  of 
letter  writing  about  the  country  calculated  to  create  distrust. 
In  the  days  of  President  Edwards,  substantially  the  same  course 

|  pursued,  in  view  of  which  he  says  in  his  work  on  revi¬ 
vals  : 

Great  care  should  be  taken  that  the  press  should  be  improv¬ 
ed  to  no  purpose  contrary  to  the  interest  of  this  work.  We  read 
that  when  God  fought  against  Sisera,  for  the  deliverance  of  his 
[  oppr-  ssed  chuich,  they  that  handle  the  yen  of  the  WTileT  came 
I  to  the  help  of  the  Lord  in  that  affair.  Judges  v.  14.  What¬ 
ever  sort  of  men  in  Israel  they  were  that  were  intended,  yet  as 
the  words  were  indited  by  a  Spirit  that  had  a  perfect  view  oi 
j- a  events  to  the  end  of  the  world,  and  had  a  special  eye  in  this 
song,  to  that  great  event  of  the  deliverance  of  God’s  church, 
m  the  latter  days,  of  which  this  deliverance  of  Israel  was  a 


272 


HINDERANCES  TO  REVIVALS. 


type,  it  is  not  unlikely  that  they  have  respect  t®  authors,  those 
that  should  fight  against  the  kingdom  of  Satan,  with  their  pens. 
Those  therefore  that  publish  pamphlets  to.  the  disadvantage  of 
this  work,  and  tending  either  directly  or  indirectly  to  bring  it 
under  suspicion,  and  to  discourage  or  hinder  it,  would  do  well 
thoroughly  to  consider  whether  this  be  not  indeed  the  work  of 
God,  and  whether,  if  it  be,  it  is  not  likely  that  Gog  will  go  foith 
as  fire,  to  consume  all  that  stand  in  his  way,  and  so  burn  up 
those  pamphlets;  and  whether  there  he  not  danger  that  the  hie 
that  is  kindled  in  them,  will  scorch  the  authors.'’ 

All  these  must  repent.  God  never  will  forgive  them,  nor 
will  they  ever  enjoy  his  blessing  on  their  preaching,  or  be  hon¬ 
ored  to  labor  in  revivals,  till  they  repent.  This  duty  President  i 
Edwards  pressed  upon  ministers  in  his  day,  in  the  most  forcible 
terms.  There  doubtless  have  been  now,  as  theie  were  then, 
faults  on  both  sides.  And  there  must  be  deep  repentance,  and 
mutual  confessions  of  faults  on  both  sides. 

“  There  must  he  a  great  deal  done  at  confessing  of  faults,  on 
both  sides;  for  undoubtedly  many  and  great  are  the  faults  that 
have  been  committed,  in  the  jangling  and  confusions,  and  mix¬ 
tures  of  light  and  darkness,  that  have  been  of  late.  There  is 
hardly  any  duty  more  contrary  to  our  corrupt  dispositions,  and 
mortifying  to  the  pride  of  man  ;  but  it  must  be  done.  Repent¬ 
ance  of  faults  is,  in  a  peculiar  manner,  a  proper  duty,  when  the 
kingdom  of  heaven  is  at  hand,  or  when  we  especially  expect  or 
desire  that  it  should  come;  as  appears  by  John  the  Baptist’s 
preaching.  And  if  God  does  now  loudly  call  upon  us  to  re- 
'pent,  then  he  also  calls  upon  us  to  make  proper  manifestations 
of  our  repentance.  I  am  persuaded  that  those  that  have  openly 
opposed  this  work,  or  have  from  time  to  time  spoken  lightly  of 
it,  cannot  be  excused  in  the  sight  of  God,  without  openly  con-  | 
fessing  their  fault  therein ;  especially  if  they  be  ministers.  If 
they  have  any  way,  either  directly  or  indirectly,  opposed  the 
work,  or  have  so  behaved  in  their  public  performances  or  pri¬ 
vate  conversation,  as  has  prejudiced  the  minds  of  their  people 
against  the  work,  if  hereafter  they  shall  be  convinced  of  the 
goodness  and  divinity  of  what  they  have  opposed,  they  ought 
by  no  means  to  palliate  the  matter,  and  excuse  themselves,  and 
pretend  that  they  always  thought  so,  and  that  it  was  only  such 
and  such  imprudences  that  they  objected  against,  but  they  ought 
openly  to  declare  their  conviction,  and  condemn  themselves  for 
what  they  have  done ;  for  it  is  Christ  that  they  have  spoken 
against,  in  speaking  lightly  of,  and  prejudicing  others  against 
this  work ;  yea,  worse  than  that,  it  is  the  Holy  Ghost.  And 


KINDER ANCES  TO  REVIVALS. 


273 


they. ha™  ^°De  '§norant,y.  and  in  unbelief,  yet  when 

|[h  M  T  1°  U  \S  t}m  lhey  hav’e  °PP°sed'  undoubted  y  God 
will  hold  them  bound  publicly  to  confess  it.  y 

"  And  on  the  other  side,  if  those  that  have  been  zealous  to 
promote  the  work,  have  in  any  of  the  forementioned  instances 

Z?XSCh  T°h  0Ut,°f  lh<i  and  d°ne  ^at  which  is  con- 
C  lTy  Chnst,’an  rules,  whereby  they  have  openly  injured 
others,  or  greatly  violated  good  order,  and  so  done  that  which 
has  wounded  rel  igion,  they  must  publicly  confess  it,  and  humble 
themselves  as  they  would  gather  out  the  stones,  and  prepare 
the  way  of  God’s  people.  They  who  have  laid  great  stumbLo- 

removethem'b  **  by  their  °Vm  transSresnon,  are  bound  to 
remove  them,  by  their  open  repentance  ” 

^  mi?lsTters  m1(lur, da^’ 1  say  k  not  in  unkindness  but  in 

p  S  r  f  u  W°uld  th?t  1  had  them  a11  here  before  me 
1  say  .wllo  seem  to  have  been  engaged  much  of  their 
time  for  years  in  doing  little  else  than  actin|  and  talking  and 
f  wnting  m  such  a  way  as  to  create  suspicion  in  regard  to'revi- 
f.  vals  Anti  I  cannot  doubt  that  their  churches  would,  as  Presi¬ 
dent  Edwards  s«ays,  be  better  with  no  minister  at  all,  unless  they 
will  repent,  and  regain  his  blessing.  7 

2.  Those  churches  which  have  opposed  revivals  must  humble 
themse. ves  and  repent.  Churches  which  have  stood  aloof  or 
hindered  the.  work  must  repent  of  their  sin,  or  God  will  not  go 
\\ith  them.  Look  at  those  churches  now,  who  have  beenthrow- 
ing  suspicion  upon  revivals.  Do  they  enjoy  revivals?  Does 
he  Holy  Ghost  descend  upon  them,  to  enlarge  them  and  build 
them  up  ?  There  is  one  of  the  churches  in  this  city,  where  the 
session  have  been  publishing  in  the  newspapers  what  they  call 
yheir  “  Act  and  Testimony,”  calculated  to  excite  an  unreason¬ 
able  and  groundless  suspicion  against  many  ministers  who  are 
.aboring  successfully  to  promote  revivals.  And  what  is  the 
?tate  of  that  church  ?  Have  they  had  a  revival  ?  Why  it  ap¬ 
pears  from  the  official  report  to  the  General  Assembly,  that  it 
las  dwindled  in  one  year  twenty-seven  per  cent.  And  all  such 
f.huiches  will  continue  to  dwindle,  in  spite  of  every  thino-  else 
I  aat  can  be  done,  unless  they  repent  and  have  a  revival.  They 
I  ^ay  Pretead  to  be  mighty  pious,  and  jealous  for  the  honor  of 
:  jod, ,  but  God  will  not  believe  they  are  sincere.  And  he  will 
,  nanifest  his  displeasure,  by  not  pouring  out  his  Spirit.  If  I 
lad  a  voice  loud  enough,  I  should  like  to  make  every  one  of 
hese  churches  and  ministers  that  have  slandered  revivals,  hear 
ne,  when  I  say,  that  I  believe  they  have  helped  to  bring  the 
>all  of  death  over  the  church,  and  that  the  curse  of  God  is  on 


274 


HINDERANCES  TO  •  REVIVALS* 


them  already,  and  will  remain  unless  they  repent.  God  hasal* 
ready  sent  leanness  into  their  souls,  and  many  of  them  know  it  ! 

3.  Those  who  have  been  engaged  in  'promoting  the  work  must  | 
also  repent.  Whatever  they  have  done  that  was  wrong  must  j 
be  repented  of,  or  revivals  will  not  return  as  in  days  past.  When¬ 
ever  a  wrong  spirit  has  been  manifested,  or  they  have  got  irri-  I 
tated  and  provoked  at  the  opposition,  and  lost  their  temper,  or  j 
mistaken  Christian  faithfulness  for  hard  words  and  a  wrong  j 
spirit,  they  must  repent.  Those  who  are  opposed  could  never  | 
stop  a  revival  alone,  unless  those  who  promote  it  get  wrong.  So  ■ 
we  must  repent  if  we  have  said  things  that  were  censorious,  or  : 
proud,  or  arrogant,  or  severe.  Such  a  time  as  this  is  no  time  to  i 
stand  justifying  ourselves.  Our  first  call  is  to  repent.  Let  j 
each  one  repent  of  his  own  sins,  and  not  fall  out,  and  quarrel  i 
about  who  is  most  to  blame. 

4.  The  church  must  take  right  ground  in  regard  to  politics. 
Do  not  suppose,  now,  that  I  am  going  to  preach  a  political  ser¬ 
mon,  or  that  I  wish  to  have  you  join  and  get  up  a  Christian  par¬ 
ty  in  politics.  No,  I  do  not  believe  in  that.  But  the  time  has 
come  that  Christians  must  vote  for  honest  men,  and  take  con¬ 
sistent  ground  in  politics,  or  the  Lord  will  curse  them.  They 
must  be  honest  men  themselves,  and  instead  of  voting  for  a  man 
because  he  belongs  to  their  part}",  Bank  or  Anti-Bank,  Jackson,  i 
or  Anti-Jackson,  they  must  find  out  whether  he  is  honest  and 
upright,  and  fit  to  be  trusted.  They  must  let  the  world  see  that  I 
the  church  will  uphold  no  man  in  office,  who  is  known  to  be  a 
knavp,  or  an  adulterer,  or  a  Sabbath-breaker,  or  a  gambler. 
Such  is  the  spread  of  intelligence  and  the  facility  of  communi-  ! 
cation  in  our  country,  that  every  man  can  know  for  whom  ho  | 
gives  his  vote.  And  if  he  will  give  his  vote  only  for  honest  I 
men,  the  country  will  be  obliged  to  have  upright  rulers.  All  j 
parties  will  be  compelled  to  put  up  honest  men  as  candidates. 
Christians  have  been  exceedingly  guilty  in  this  matter.  But 
the  time  has  come  when  they  must  act  differently,  or  God  will 
curse  the  nation,  and  withdraw  his  spirit.  As  on  the  subject  of 
slavery  and  temperance,  so  on  this  subject,  the  church  must  act  J 
right  or  the  country  will  be  ruined.  God  cannot  sustain  this  I 
free  and  blessed  country,  which  we  love  and  pray  for,  unless 
the  church  will  take  right  ground.  Politics  are  a  part  of  reli¬ 
gion  in  such  a  country  as  this,  and  Christians  must  do  their 
duty  to  the  country  as  a  part  of  their  duty  to  God.  It  seem3 
sometimes  as  if  the  foundations  of  the  nation  were  becoming 
rotten,  and  Christians  seem  to  act  as  if  they  thought  God  did 
not  see  what  they  do  in  politics.  But  I  tell  you,  he  does  see  it, 


IIINDERANCE3  TO  REVIVALS. 


275 


tli^  ^6jW^  k^ess  °r  curse  t^s  nation,  according  to  tho  course 

5.  The  churches  must  take  right  ground  on  the  subject  of 
slavery.  And  here  the  question  arises,  what  is  right  ground? 
And  First  I  will  state  some  things  that  should  be  avoided.  * 
(1.)  Fust  of  all,  a  bad  spirit  should  be  avoided.  Nothings 
more  calculated  to  injure  religion,  and  to  injure  the  slaves  them- 

i  selves  than  lor  Christians  to  get  into  an  angry  controversy  on 
the  subject.  It  is  a  subject  upon  which  there  needs  to  be  no  angrv 
controversy  among  Christians.  Slave-holding  professors,  like 
rum-selling  professors,  may  endeavor  to  justify  themselves  and 
may  be  angry  with  those  who  press  their  consciences,  and  call 
upon  them  to  give  up  their  sins.  Those  proud  professors  of 
religion  who  think  a  man  to  blame,  or  think  it  is  a  shame  to 
nave  a  black  skin,  may  allow  their  prejudices  so  far  to  prevail, 
as  to  shut  their  ears,  and  be  disposed  to  quarrel  with  those  who 
urge  the  subject  upon  them.  But  I  repeat  it,  the  subject  of 
slaveiy  is  a  subject  upon  which  Christians,  praying  men,  need 
not  and  must  not  differ. 

(2.)  Another  thing  to  be  avoided  is  an  attempt  to  take  neu¬ 
tral  ground  on  this .  subject.  Christians  can  no  more  take 
neutral  ground  on  this  subject,  since  it  has  come  up  for  discus¬ 
sion,  than  they  can  take  neutral  ground  on  the  subject  of  the 
sanctification  of  the  Sabbath.  It  is  a  great  national  sin.  It  is 
a  sin  of  the  church.  The  churches  by  their  silence,  and  by 
permitting  slaveholders  to  belong  to  their  communion,  have 
etn  consenting  to  it.  All  denominations  have  been  more  or 
less  gui.dy,  although  the  Quakers  have  of  late  years  washed 
I  their  hands  of  it.  It  is  in  vain  for  the  churches  to  pretend  it  is 
•.merely  a  political  sin.  I  repeat  it,  it  is  the  sin  of  the  church, 
to  which  all  denominations  have  consented.  They  have  vir¬ 
tually  declared  that  it  is  lawful.  The  very  fact  of  suffering 
slaveholders  quietly  to  remain  in  good  standing  in  their 
churches,  is  the  strongest  and  most  public  expression  of  their 
views  that  it  is  not  sin.  For  the  church,  therefore,  to  pretend 
|  to  take  neutral  ground  on  the  subject,  is  perfectly  absurd.  The 
tact  is  that  she  is  not  on  neutral  ground  at  all.  While  she  tole¬ 
rates  slaveholders  in  her  communion  SHE  JUSTIFIES 
T'HE  PRACI  ICE.  And  as  well  might  an  enemy  of  God 
1 3retend  ^at  he  was  neither  saint  nor  sinner,  that  he  was  going 
t  0  take  neutral  ground,  and  pray  “  good  Lord  and  good  devil,” 
lecause  he  did  not  know  which  side  would  be  the  most  popular. 

(o.)  Great  care  should  be  taken  to  avoid  a  censorious  spirit 
;  >n  both  sides.  It  is  a  subject  on  which  there  has  been,  and 


/ 


276  HINDER ANCES  TO  REVIVALS. 

probably  will  be  for  some  time  to  come,  a  difference  of  opinion 
among  Christians,  as  to  the  best  method  of  disposing  of  the 
question.  And  it  ought  to  be  treated  with  great  forbearance  on 
both  sides.  A  denunciatory  spirit,  impeaching  each  other’s 
motives,  is  unchristian,  calculated  to  grieve  the  Spirit  of  God, 
tiL'i  to  put  down  revivals,  and  is  alike  injurious  to  the  church, 
and  to  the  slaves  themselves. 

In  the  second  place,  I  will  mention  several  things,  that  in 
my  judgment  the  church  are  imperatively  called  upon  to  do,  on 

this  subject:  _  . 

(1.)  Christians  of  all  denominations,  should  lay  aside  preju¬ 
dice  and  inform  themselves  on  this  subject,  without  any  delay. 
Vast  multitudes  of  professors  of  religion  have  indulged  prejudice 
to  such  a  degree,  as  to  be  unwilling  to  read  and  hear,  and  come  to 
a  right  understanding  of  the  subject.  13 u t  Christians  cannot 
pray  in  this  state  of  mind.  I  defy  any  one  to  possess  the  spirit 
of  prayer,  while  he  is  too  prejudiced  to  examine  this,  or  any 
other  question  of  duty.  If  the  light  did  not  shine,  Christians 
might  remain  in  the  dark  upon  this  point,  and  still  possess  the 
spirit  of  prayer.  But  if  they  refuse  to  come  to  the  light ,  they 
cannot  pray.  Now  I  call  upon  all  you  who  are  here  present, 
and  who  have  not  examined  this  subject  because  you  were 
indisposed  to  examine  it,  to  say  w’hether  you  have  the  spirit  of 
prayer.  Where  ministers,  individual  Christians,  or  whole 
churches,  resist  truth  upon  this  point  now,  when  it  is  so  exten¬ 
sively  diffused  and  before  the  public  mind,  I  do  not  believe  they 
will  or  can  enjoy  a  revival  of  religion. 

(2.)  Writings,  containing  temperate  and  judicious  discus¬ 
sions  on  this  subject,  and  such  developements  of  facts  as  are 
before  the  public,  should  be  quietly  and  extensively  circulated, 
and  should  be  carefully  and  prayerfully  examined  by  the  whole 
church.  I  do  not  mean  by  this,  that  the  attention  of  the  church 
should  be  so  absorbed  by  this,  as  to  neglect  the  main  question,  j 
of  saving  souls  in  the  midst  of  them.  I  do  not  mean  that  such 
premature  movements  on  this  subject  should  be  made,  as  to 
astound  the  Christian  community,  and  involve  them  in  a  broil ; 
but  that  praying  men  should  act  judiciously,  and  that,  as  soon 
as  sufficient  information  can  be  diffused  through  the  community, 
the  churches  should  meekly,  but  firmly  take  decided  ground 
on  the  subject,  and  express  before  the  whole  nation  and  the 
world,  their  abhorrence  of  this  sin. 

The  anti-masonic  excitement  which  prevailed  a  few  years 
since,  made  such  desolations  in  the  churches,  and  produced  se 
much  alienation  of  feeling  and  ill  will  among  ministers  an. 


hinderances  to  revivals. 


277 


l)c°ple  and  the  first  introduction  of  this  subject  has  been  attend 
ed  with  such  commotions,  that  many  good  ministers  who  art 
hemselves  entirely  opposed  to  slavery"  dread  to  introduce  Te 
subject  among  their  people,  through' fear  that  their  churches 

.  /°/e  '=10n. enough  to  take  it  up,  and  consider  it  calmlv 
and  decide  upon  u  in  the  spirit  of  the  gospel.  I  know  there  fs 
danger  of  this.  But  still,  the  subject  must  be  presented  to  Uie 
churches.  And  if  introduced  with  discretion,  and  with  great 

,  "'r°  art very  few  c.hurches  that  have  enjoyed  revivals 
nd  that  are  at  the  present  time  any  where  near  a  revival  spirit’ 
which  may  not  be  brought  to  receive  the  truth  on  this  sublet’ 
Perhaps  no  church  ,n  this  country  has  had  a  more  severe 
trial  upon  this  subject,  than  this.  They  were  a  church  of 
young  and  for  the  most  part  inexperienced  Christians  And 

E  C'7mS,anT  f°nSPired-  ™y  ^sence,  to  produce  ton 
P  fusi0n  at>d  wrong  feeling  among  them.  But  so  far  as  I  am 
now  acquainted  with  the  state  of  feeling  in  this  church  I  know 
of  no  ill  will  among  them  on  this  subject.  The  Lord  has 
blessed  us,  the  Spirit  has  been  distilled  upon  us,  and  consider 

rebturnUmThS  !°  uV  C°™m“nion'  every  month  since  my 
return.  There  are  doubtless  in  this  church  those  who  feel  on 

1  sav  tltr/  *7  dlfferent  And  >’et  1  honestly 

say  that  I  am  not  aware  of  the  least  difference  in  sentiment 

among  them.  We  have  from  the  beginning,  previous  to  my 

go  ng  on  my  foreign  tour,  taken  the  same  ground  on  the  sub- 

ill  I  u  '7  ‘  jUt  ,7e  haVe  °n  ,emPerance.  We  have  excluded 
slaveholders  and  all  concerned  in  the  traffic  from  our  com¬ 
munion.  By  some,  out  of  this  church,  this  course  has  been 
censured,  as  unwarrantable  and  uncharitable,  and  I  would  bv 
no  means  make  my  own  judgment,  or  the  example  of  this 
church,  a  rule  for  the  government  of  other  ministers  and 
khurches.  Still,  I  conscientiously  believe,  that  the  time  is  not 
:,ar  distant,  when  the  churches  will  be  united  in  this  expression 
of  abhorrence  against  this  sin.  If  I  do  not  baptize  slavery  by 
>ome  soft  and  Christian  name,  if  I  call  it  SIN,  both  consistency 
ind  conscience  conduct  to  the  inevitable  conclusion,  that  while 
his  sin  is  persevered  in,  its  perpetrators  cannot  be  fit  subjects 
oi  L/hnstmn  communion  and  fellowship. 

3  T?  thls  ]t  1S  objected,  that  there  are  many  ministers  in  the 
resbyterian  church,  who  are  slaveholders.  And  it  is  said  to  be 
;  ery  inconsistent  that  we  should  refuse  to  suffer  a  slaveholder 
3  come  to  our  communion,  and  yet  belong  to  the  same  church 
fyith  them,  sit  with  them  in  ecclesiastical  bodies,  and  acknow- 
3dge  them  as  ministers.  To  this  I  answer,  that  I  have  not  the 

24 


278 


HINDER ANCES  TO  REVIVALS, 


power  to  deal  with  those  ministers,  and  certainly  I  am  not  to 
withdraw  from  the  church  because  some  of  its  ministers  or  mem¬ 
bers  are  slaveholders.  My  duty  is  to  belong  to  the  church,  even 
if  the  devil  belong  to  it.  *  Where  I  have  authority  x  exclude 
slaveholders  from  the  communion,  and  I  always  will  as  long  as 
I  live.  But  where  I  have  no  authority,  if  the  table  of  Chris 
is  spread,  I  will  sit  down  to  it,  in  obedience  to  his  command¬ 
ment,  whoever  else  may  sit  down  or  stay  an  ay. 

I  do  not  mean,  by  any  means,  to  denounce  all  those  slave¬ 
holding  ministers  and  professors,  as  hypocrites,  and  to  say  that 
thev  are  not  Christians.  But  this  I  say,  that  while  they  con¬ 
tinue  in  that  attitude,  the  cause  of  Christ  and  of  humanity  de¬ 
mands,  that  they  should  not  be  recognized  as  such,  unless  we 
mean  to  be  partakers  of  other  men’s  sins.  It  is  no  more  incon¬ 
sistent  to  exclude  slaveholders  because  they  belong  to  the  Pres¬ 
byterian  church,  than  it  is  to  exclude  persons  who  drink  or  sell 
ardent  spirits.  For  there  are  a  great  many  rum-sellers  belong¬ 
ing  to  the  Presbyterian  church.  » 

•'  I  believe  the  time  has  come,  and  although  I  am  no  prophet, 
I  believe  it  will  be  found  to  have  come,  that  the  revival  m  the 
■United  States  will  continue  and  prevail,  no  farther  and  foster 
than  the  church  take  right  ground  upon  this  subject..  The 
church  are  God’s  witnesses.  The  fact  is  that  slavery  is,  pre¬ 
eminently,  the  sin  of  the  church.  It  is  the  very  fact  that  minis¬ 
ters  and  professors  of  religion  of  different  denominations  holt! 
slaves,  which  sanctifies  the  whole  abomination,  in  the  e^es  o 
ungodly  men.  Who  does  not  know  that  on  the  subject  of  tem¬ 
perance,  every  drunkard  in  the  land,  will  skulk  behind  some 
rum-selling  deacon,  or  wine-drinking  minister  ?  It  is  the  most 
common  objection  and  refuge  of  the  intemperate,  and  of  mode¬ 
rate  drinkers,  that  it  is  practised  by  professors  of  religion.  It 
is  this  that  creates  the  imperious  necessity  for  excluding  traf¬ 
fickers  in  ardent  spirit,  and  rum-drinkers  from  the  communion. 
Let  the  churches  of  all  denominations  speak  out  on  the  subjec» 
\pf  temperance,  let  them  close  their  doors  against  all  who  have 
any  thing  to  do  with  the  death-dealing  abomination,  and  the 
cause  of  temperance  is  triumphant.  A  few  years  would  anni¬ 
hilate  the  traffic.  Just  so  Avith  shrvery.  _  . 

It  is  the  church  that  mainly  supports  this  sin.  Her  united 
testimony  upon  this  subject  would  settle  the  question.  Let  Chris¬ 
tians  of  all  denominations  meekly  but  firmly  come  forth,  and 
pronounce  their  verdict,  let  them  clear  their  communions,  and 
wash  their  hands  of  this  thing,  let  them  give  forth  and  write  on 
the  head  and  front  of  this  great  abomination,  SIN  !  and  in  three 


hinderances  to  revivals. 


279 


years,  a  public  sentiment  would  be  formprt  1 1 

before  it,  and  there  would  no  l  ^  n  tftl  would  carry  all 

f1:  ting,  cruel  slave-driver  in  this  land  '  ackled  slave«  nor  a  brist- 

upon  the  subject  of  revi t  bj  °f  temPerance,  and 
temperance  nir  revivals  can  he  ,  ^  S°T  churches.  "either 
dissension.  Sabbath  schml'  ,n  reduced  without  producing 
every  thin*  of the  kind t  A  M,ss‘°"^y  operations,  and 
h  dissensions0,  in  mnv  churches  and  hav.e  Produce<i 

for  excluding  these  subjects?  a  j  this  a  sufficient  reason 
these  subjects  for  fear  oTrnnt^?'^  ^  C  1™rches  ha™  excluded 
revivals  1  Everv  bodv  I.-,,,,  ”  .i'1'1  !,ave  f  "T  heen  blessed  with 
churches  have  taken  im  T  ^  they  have  *<*■  But  where 
individuals  and  sometimes  °numh  on  t^lese  subjects,  although 
have  been  blessed  with  ™  vivalT  wh^™  °PP?S<Ld'  Sti"  !hey 
are  carefully  and  praverfullv  imrnrl  1  rC  ,any  °,  (leso  subjects 

forward  with  a  rioi/snirit  ^and  h_U^ed’ wll7er® 4 W  are  brought 
attached  to  each  one  of  them  if  t IZi  relatIve  importance  is 

who  will  make  disturbanceTnd  resist  "  It  **?  ^ 

ought.  There  are  qnmp  f  Lei\'ie  blame  fall  where  it 

posed  to  quarrel  with  this  subject ^vh’  W^°  arP  themselves  dis- 

;i  isasssst-ytas^waas 

5T  S"  i"f'“  h“  '*»•■ 

= rslr '~S£™= 

(Tended  by  k  CheS’  Wlth°Ut  these  carefuI  «><*  being 

These  things,  however,  have  been  introduced  „„,t  „  •  , 

H£P  ±™  :i;£; 


280 


HINDERANCES  TO  REVIVALS. 


ject  of  such  importance  as  slavery,  especially  since  the  subject 
has  come  up,  and  it  is  impossible  from  the  nature  of  the  case, 
that  her  testimony  should  not  be  in  the  scale,  on  the  one  side  or 

^1)0  you  ask,  “What  shall  be  done— shall  we  make  it  the  all- 
absorbing  topic  of  conversation,  and  divert  attention  from  the  all- 
important  subject  of  the  salvation  of  souls  in  the  midst  of  us . 

I  answer,  No.  Let  a  church  express  her  opinion  upon  the  sub¬ 
ject,  and  be  at  peace.  So  far  as  I  know,  we  are  entirely  at  peace 
upon  this  subject.  We  have  expressed  our  opinion,  we  have 
closed  our  communion  against  slave  holders,  and  aie  attending 
to  other  things.  I  am  not  aware  of  the  least  unhealthy  excite¬ 
ment  among  us  on  this  subject.  And  where  it  has  become  an 
absorbing  topic  of  conversation  in  a  place,  in  most  instances  I 
believe  it  has  been  owing  to  the  pertinacious  and  unreasonable 
opposition  of  a  few  individuals  against  even  granting  the  subject 

6.  If  the  church  wishes  to  promote  revivals,  she  must  sandy-  \ 
fij  the  Sabbath.  There  is  a  vast  deal  of  Sabbath-breaking  in 
the  land.  Merchants  break  it,  travellers  break  it,  the  govern¬ 
ment  breaks  it.  A  few  years  ago  an  attempt  was  made  in  the 
western  part  of  this  state,  to  establish  and  sustain  a  Sabbath- 
keepino  line  of  boats  and  stages.  But  it  was  found  that  the 
church  would  not  sustain  the  enterprise.  Many  professors  of  re¬ 
ligion  would  not  travel  in  these  stages,  and  would  not  have  their 
o-oods  forwarded  in  canal  boats  that  would  be  detained  from  trav¬ 
elling  on  the  Sabbath.  At  one  time,  Christians  were  much  en¬ 
gaged  in  petitioning  Congress  to  suspend  the  Sabbath  Mails, 
and  now  they  seem  to  be  ashamed  of  it.  But  one  thing  is  most 
certain,  that  unless  something  is  done,  and  done  speedily,  and 
done  effectually,  to  promote  the  sanctification  of  the  Sabbath  y 
the  church,  the  Sabbath  will  go  by  the  board,  and  we  shall  not 
only  have  our  mails  running  on  the  Sabbath,  and  Post  Offices  j 
open,  but  by  and  by  our  courts  of  justice  and  halls  of  legislation 
will  be  kept  open  on  the  Sabbath.  And  what  can  the  church  do, 
what  will  this  nation  do,  without  any  Sabbath  ? 

7  The  church  must  take  right  ground  on  the  subject  of  Tern-  j 
perance,  and  Moral  Reform,  and  all  the  subjects  of  practical 
morality  which  come  up  for  decision  from  time  to  time. 

There  are  those  in  the  churches  who  are  standing  aloof  from 
the  subject  of  Moral  Reform,  and  who  are  as  much  afraid  to  have 
any  thing  said  in  the  pulpit  against  lewdness,  as  if  a  thousand  ; 
devils  had  got  up  into  the  pulpit.  On  this  subject,  the  church 
need  not  expect  to  be  permitted  to  take  neutral  ground.  In  the 


hinderances  to  revivals. 


281 


providence  °f  God,  it  is  up  for  discussion.  The  evils  have  been 
exhibited,  the  call  has  been  made  for  reform.  And  whrt  is  to 

trt™fnmotthenc,  but, the  ?  And  who  shall  present  the 
It,  I  n,  church  and  the  ministry?  Away  with  the  idea 

hat  Christians  can  remain  neutral  and  keep  still,  and  vet  enjov 
the  approbation  and  blessing  of  God.  ^  ^  ^ 

ctll  sucfi  cases,  the  minister  who  holds  his  peace  is  counted 
;  ”  °V  otiher  side-  ?very  bod>- ki!ows  ^  is  so 

the  work  \f  bVS  7  ,neCeSSar?I  f°r  f  perSon  t0  rail  out  against 
j.  ‘  work.  If  he  only  keeps  still  and  takes  neutral  ground  the 

;  e  emies  of  the  revival  will  all  consider  him  as  on  their  side  ’  So 

sh  M  7  temPerance-  ^  is  not  needful  that  a  person 

|  fkou  d  ra‘  a\  '7  cold-water  society,  in  order  to  be  on  the  best 
erms  with  drunkards  and  moderate  drinkers.  Only  let  him 

,  Sr;7  7  ‘7  moderate  use  of  wine,  only  let  him  continue  to 

:  side k  If  he  rUfl'ry’  7  “  the  drunkards  account  him  on  their 
side.  If  he  refuses  to  give  his  influence  to  the  temperance 

cause,  he  is  claimed  of  course  by  the  other  side  as  a  friend.  On 
all  these  subjects,  when  they  come  up,  the  churches  and  minis- 
ters  must  take  the  right  ground,  and  take  it  openly  and  stand  to 
l,  and  carry  it  through,  if  they  expect  to  enjoy  the  blessing  of 

s7cb  meT  They  mUSt  CaSt  °ut  from  their  communfons 
such  members,  as  in  contempt  of  the  light  that  is  shed  upon 

them,  continue  to  drink  or  traffic  in  ardent  spirits.  P 

.-,n  ?here,must  ie™fre  done  for  all  the  great  objects  of  Chris- 
'  Han  benevolence.  There  must  be  much  greater  efforts  for  the 
cause  of  missions,  and  education,  and  the  Bible,  and  all  the 
jWther  branches  of  religious  enterprise,  or  the  church  will  dis- 
please  God  Look  at  it.  Think  of  the  mercies  we  have  re¬ 
vived,  of  the  wealth,  numbers  and  prosperity  of  the  church. 

I  Have  we  rendered  unto  God  according  to  the  benefits  we  have 
t  eceived  so  as  to  show  that  the  church  is  bountiful  and  willing 
to  give  their  money  and  to  work  for  God  ?  No.  Far  from  it 
Have  we  multiplied  our  means  and  enlarged  our  plans  in  pro- 

wh7h  t  le  ,ChUrCh  7S  increased  ?  I®  God  satisfied  with 
what  has  been  done  or  has  he  reason  to  be?  Such  a  revival 

“  ■  77  enJ°/ed  7  the  churches  of  America  for  the  last  ten 

fears .  We  ought  to  have  done  ten  times  as  much  as  we  have 
or  missions,  Bibles,  education,  tracts,  free  churches,  and  in  all 
;  7,:iuyS  desi=ned  ,t0  promote  religion  and  save  souls.  If  the 
!  m 7  ,  S  d°  not  'vake  UP  on  thls  subject,  and  lay  themselves  out 

"  “  lar»er  scale-  they  “ay  expect  the  revival  in  the  United 
states  will  cease. 

i  ^  Christians  in  the  United  States  expect  revivals  to  spread 

24* 


282 


HINDERANCES  TO  REVIVALS. 


and  prevail,  till  the  world  is  converted,  they  must  give  up  writ¬ 
ing  letters  and  publishing  pieces  calculated  to  excite  suspicion 
and  jealousy  in  regard  to  revivals ,  and  must  take  hold  of  the' 
work  themselves.  If  the  whole  church  as  a  body  had  gone  to 
work  ten  years  ago,  and  continued  it  as  a  few  individuals,  whom 
I  could  name,  have  done,  there  would  not  now  have  been  an  j 
impenitent  sinner  in  the  land.  The  millenium  would  have  I 
fully  come  in  the  United  States  before  this  day.  Instead  of 
standing  still,  and  writing  letters  from  Berkshire,  let  ministers  : 
who  think  we  are  going  wrong,  just  buckle  on  the  harness  and 
go  forward ,  and  show  us  a  more  excellent  way.  Let  them  teach 
us  by  their  example  how  to  do  better.  I  do  not  deny  that  we 
have  made  mistakes,  and  committed  errors.  I  do  not  deny  that 
there  are  many  things  which  are  wrong  done  in  revivals.  But 
is  that  the  way7  to  correct  them,  brethren  ?  So  did  not  Paul.  He  I 
corrected  his  brethren  by  telling  them  kindly  that  he  would  show 
them  a  more  excellent  way.  Let  our  brethren  take  hold  and  go  i 
forward.  Let  us  hear  the  cry  from  all  their  pulpits.  To  the 
work.  Let  them  lead  on,  where  the  Lord  will  go  with  them 
and  make  bare  his  arm,  and  I,  for  one, -will  follow.  Only  let 
them  GO  ON,  and  let  us  have  the  United  States  converted  to 
God,  and  let  all  minor  questions  cease. 

If  not,  and  if  revivals  do  cease  in  this  land,  the  ministers  and 
churches  will  be  guilty  of  all  the  blood  of  all  the  souls  that  shall 
go  to  hell  in  consequence  of  it.  There  is  no  need  that  the  work 
should  cease.  If  the  church  will  do  all  her  duty,  the  millenium 
may  come  in  this  country  in  three  years.  But  if  this  writing 
letters  is  to  be  kept  up,  filling  the  country  with  suspicions  and 
jealousies,  if  it  is  to  be  always  so,  that  two-thirds  of  the  church 
will  hang  hack  and  do  nothing  but  find  fault  in  time  of  revival, 
the  curse  of  God  will  be  on  this  nation,  and  that  before  long. 

REMARKS. 

1.  It  is  high  time  there  should  be  great  searchings  of  heart 
among  Christians  and  ministers.  Brethren,  this  is  no  time  to 
resist  the  truth,  or  to  cavil  and  find  fault  because  the  truth  is 
spoken  out  plainly.  It  is  no  time  to  recriminate  or  to  strive,  but  j 
we  must  search  our  own  hearts,  and  humble  ourselves  before  1 
God. 

2.  We  must  repent  and  forsake  our  sins,  and  amend  our  ways 
and  our  doings,  or  the  revival  will  cease.  Our  ecclesiastical  j 
difficulties  MUST  CEASE,  and  all  minor  differences  must  be 
laid  aside  and  given  up,  to  unite  in  promoting  the  great  inter* 


EiNDERANCES  TO  REVIVALS. 


283 

'"•““ft;  ™' iE. "IS  "i‘T”STkir"s 
A  ft  Aft  rttfiS,  ft-*  •&&«? 

•sErdEsfSEEE'Es 

wholly  groundless  and  bn  A  °  7Spint  s  in^uence,  which  is 
those  who  ha  ve  , Z  th^ "f’T  A"d 

»  <W  t„h.y  f™, -  P»V  » 

«»  Christians  ,o  de- 

6  viva  Is  T  nnl, “M  .  g:  ,Th,sls  true  ln  a11  converts  of  all  re- 

irS:r"r« 

c7npohne"hemYen  In‘°  V6Iy  tVi,S  ,bat  had  been  &»wly  ch^ 

!Mi 

1  *ras  s^.srtr^  tr 

'eopleto’the  Lord"?  We  mu"  DORIGHT  *U  W  ^  'Ztf63* 

;S??SaSs 

Wh!t  •  ?n  W'U  b‘ess  us'  and  lh«  work  will  g0  on  ’ 

What  is  the  condition  of  this  nation?  No  doubt  God 

Sf  ‘hS  rod  0  WAR  over  the  heads  of  this  nation  He  Is 

faurch°  vvilt do  riVht'8  The  bls.  laments,  to  see  whether  the 
iusp  the  pK  i  u  ‘  j  natl0n  ]S  under  his  displeasure  be- 

•  revivals  h  AnhlhaS  COnduc,ed  in  such  a  manner  with  respect 
f  •  An(i  now  suppose  war  should  come,  where  wot  id 


284  einderances  to  revivals. 

he  our  revivals  1  How  quickly,  would  war  swjttw -P.^f £ 

^^rigrossed^the^^^- 

See  now,  how  this  ZVtI  over  our  heads, 

of  war.  God  brandishes  is  =>  CHURCH  that  God 

Will  the  church  repent ?  It  is  LH  curse  of  war  ? 

chiefly  has  m  view.  How  shall  we  a  ^  yain  tQ  look  t0 

Only  by  a  reformation  in  e  ’  WQuld  generally  be  in 

politicians  to  avert  war.  Y  WOuld  do  to  avert  it 

favor  of  war.  Very . k  y  ch  Jrch  will  not  feel,  will 

-t  stsjftrsfc  r**  rv°#s 

.  JiT if » *  mg S ”'f"S 

M  h... » =p~«“  w  .  s~"« 

.  -f  —i.  *  -  p* 

You  must  ool  us  ,n^"a'o  tofly.3''’ Do'’ not  wort  till  otmlhor 
a  responsibility  ReP“‘  1  Jat  will  be  the  state  of  these 

SSehKASo  orr  a™*"  year  without  a  great  and  gen-  | 

Who  would  leave  such  a  work,  and  go  to  g  disputes 

down  into  the  plain  of  Ono  and  see  if  all  these I* «y  msp 

can’t  be  adjusted,  and  let  the  work  cease,  ^“.and 

work,  and  let  the  Lord  take  care  of  the  rest.  Uo  oui  cu  y, 

leave  the  issue  to  God. 


K 


f,<- 

li  ! 


lecture  XVI. 

tee  necessity  and  effect  of  union 


I 


which  he  Uv~  '+  1  S  ,  e  .  of  tbeir  agreement,  upon 

wmen  ne  lays  the  stress,  and  mentioning  the  number  two  nn 

pears  to  have  been  de«io-ned  mprpiu  tn  nm  ,  numDei  tuo>  aP' 
the  smallest  number  betweenThom  her!' rsnT°UraS:ement  t0 

7eZtunAeifaiby bein°  “a»-ed -&S? 

two  following  heads  " '  " '  ans'ver  thls  question  under  the 

II  that  'ye  are  t0  be  “  a=reed”  in  prayer. 

thin° that  is  esse"tia‘ 10  obtain- 

in  nrwe?rdTbf,COme  with,in,this  P™™se,  we  are  to  be  agreed 
P  (Xr  '  rT  u  S  PartI.cularly  taught  in  the  text.  That  is 
•  ,  ’V  sh°u|d  aSne  in  our  desires  for  the  object  It  is  ne’ces- 

TJs  vZl  Te-  fr  ‘!f  and  t0  be  a^eed  in  those  de- 

whenthlr  aro  h  lndlvlduals  Pray  *»««>»•& for  the  same  thin- 
wfien  they  are  by  no  means  agreed  in  desirino-  that  thine-  Nav 

perhaps  some  of  them,  in  their  hearts  desireAe  ve^oppo^e 

it  iiMvords  hi  frFI  1°  ^  [°r  an°bject’  and  ^ey  ail  pray  for 
t  ™ords»  bat  God  knows  they  often  do  not  desire  it  and  ner 

SisUniethee  prayer  16  heMt*  °f  S°me  ”ay’  the  wh’iIe'  be  ;e' 

obkc^  h^glgree  ? !l‘C  m°tWf  fr°m  "’hich  we  desire  the 

the  same  bZ  ,h  Jgh  thf  °Ur  deslres  ibr  an  object  should  bo 
same,  but  the  reason  ivhy  must  be  the  same.  An  individual 


286 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


may  desire  a  revival,  for  the  glory  of  God  and  the  salvation  of 
sinners.  Another  member  of  the  church  may  also  desire  a  re 
vival,  hut  from  very  different  motives.  Some  perhaps  desire  ! 
revival  in  order  to  have  the  congregation  huilt  up  and  strengl 
ened,  so  as  to  make  it  more  easy  for  them  to  pay  their  expense 
2n  supporting  the  gospel.  Another . desires  a  reviva 
sake  oThking  the  church  increased  so  as  to  he  more  numerous 
and  more  respectable.  Others  desire  a  revival  because  they 
have  been  opposed  or  evil  spoken  of,  and  they  wish  to  have !  tl  heir 
enemies  know  that  whatever  they  may  think  or  say,  God  blesses 
them.  Sometimes  people  desire  a  revival  from  mere  natural 
affection,  so  as  to  have  their  friends  converted  and  saved-  1 
they  mean  to  he  so  united  in  prayer  as  to  obtain  a  blessin0,  they 
must  not  only  desire  the  blessing,  and  be  agreed  in  desiring  it, 
but  they  must  also  agree  in  desiring  it  for  the  same  reasons 
3.  We  must  be  agreed  in  desiring  it  for  good  reasons.  1  hese 
desires  must  not  only  he  united,  and  from  the  same  motives,  bu 
they  must  be  from  good  motives.  The  supreme  motive  must  be 
to  honor  and  glorify  God.  People  may  even  desire  a  revival 
and  agree  in  desiring  it,  and  agree  in  the  motives,  and  yet  if  tkeso 
motives  are  not  good,  God  will  not  grant  their  desires.  Thus 
parents  maybe  agreed  in  prayer  for  the  conveision  of  then 
children,  and  may  have  the  same  feelings  and  the  same  motives, 
and  yet  if  they  have  no  higher  motives  than  because  they  are 
their  children,  their  prayers  will  not  he  granted.  They  are 
agreed  in  the  reason,  hut  it  is  not  the  right  reason.  . 

°In  like  manner,  any  number  of  persons  might  be  agreed  m 
their  desires  and  motives,  but  if  their  motives  are  selfish,  their 
being  agreed  in  them  will  only  make  them  more  offensive  to 
God  “  How  is  it  that  ye  have  agreed  together  to  tempt  the 
Spirit  of  the  Lord?”  1  have  seen  a  great  deal  of  this,  where 
churches  have  been  engaged  in  prayer  for  an  object,  and  their 

motives  were  evidently  SClUh  ....  i  *i 

praying  for  a  revival,  and  you  would  think  by  their  earnestness 

and  union  that  they  would  certainly  move  God  to  .grant  the 
blessing,  till  you  find  out  the  reason.  And  what  is  it .  Why, 
they  see  their  congregation  is  about  to  be  broken  up,  unless 
something  can  be  done.  Or  they  see  some  other  denomination 
gainino-  ground,  and  there  is  no  way  to  counteract  them  put  by 
having  revival  in  their  church.  And  all  their  praying  is  only 
an  attempt  to  get  the  Almighty  in  to  help  them  out  of  their  di  * 
culty  and  is  purely  selfish  and  offensive  to  God.  A  woman  in 
Philadelphia,  was  invited  to  attend  a  female  prayer-meeting  a 
a  certain  place.  She  inquired  what  they  met  there  for,  and  tor 


287 


i li 


MB  necessity  and  EFFECT  of  PN[on 

were  going^prfv'lS  ^ompourino-'rf'th”^'^  that  they 

pray  for  oar  congregation  I  would  If  bin  I*^7  W6re  ?°‘nff  to 
10  pray  for  other  churches !”  O  wii  a  dirbl  g01"g  there 

-  ■ .« 

ris  as-.  iisirrF"  «S 

one  of  them  selfish.  And  God’wn  l  J?  s®metimes  found  every 
abhorrence.  u  d  00  £  uPon  every  one  with 

reasons^  vvhy  they'dS'r^such  and  s°  he?r  P^P1*  offer  such 

■n  the  si-lit  of  God «*“  h *  such  Lessings,  as  are  not  rioht 
ones,  andVchrSts  are ^  are  the 

w°uld  render  their  prayers  not  arZ  t  b^t^ose  reasons,  it 
motive  was  not  right.  ^  "  ptable  to  God,  because  their 

l  of  nhssfonsf  which  7{  this^h0*1™  8aW  in  favor  of  the  «»nse 

motives.  How  often are  we m  A  ^pea]in£  t0  w™ng 

thens,  who  are  in  danger  of  loin-  to  heh  mill!on,s  of  hea‘ 
of  the  of  six  hundred  ^miliL  ’  d;how  llttlc  Jssaid 

gether  as  rebels  against  God  or  ofTh  er*?.ajj>e(^  and  banded  to- 
poured  upon  God  our  Maker  bv  9.1  h  dlsh'°™r  and  contempt 
f  I  know  that  God  refers  to ^  thZ r  world  of  outlaws.  Now 
mere  natural  sympathies  and  r  m°  IVPS  wllich  appeal  to  our 

'  •»"•?  in  subordination  to  hi  Xrv  “iT’thes  T*  'hem’  >“ 
are  placed  foremost  it  mii^f  j  1  lese  ^°wer  motives 

and  zeal,  and  afrel  iTLtZT,  pr°duTCe  a  drf“tive  piety 
look  at  the  dishonor  done  to  God  lit,']!'  •I/',111!  '6  church  will 
which  must  be  made  to  stand  n  t  fWI  t*e  done-  It  is  this 
which  must  be  deeply  felt  bv  the  eh  '1,°—  ll,e.  w°rld,  it  is  this 
’fully  exhibited  to  sinners  beforethe  f  " thlS  which  must  be 
Parents  never  alrel  in  nr"  W°rld  ever  be  converted, 
children  in  such  a  wav  as  to  hi™?/0*  th®  conversl°n  of  their 

*ey  fee  1  that  their  children  are  rebet‘r  P^T  afnswered-  un‘‘l 
earnestly  for  their  children  h  eb  ,  Parents  often  pray  very 

S  tnd  they  aim, It  thtnk  G°d  to  save  them, 

’hildrem  But  if  they  wouldl  1  ’•  he  does  not  sa™ 

nust  come  to  take  GodJs  mrf  n  -Ve.  ,eiF  Players  prevail,  they 

or  their  perverseness  and  (rhllcJren‘  even  though 

|  'bliged  to  send  them  to  hell  nflb  6  vvickedness  be  should  be 

nxious  for  the  salvotinn  ?  *  bnevv  a  woman  wbo  was  very 

in  with  agony  "Z  ^  She  USed  t0  P™V  r/t 

Z  /.  nut  still  he  remained  impenitent,  until  at  len-th  • 

o  44 


288 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


she  became  convinced  that  Iter  prayers  and  agonies  had  been 
nothing  but  the  fond  yearnings  of  parental  feeling,  and  were 
not  dictated  at  all  by  a  just  view  of  her  son  s  character  as  a  wilful 
and  wicked  rebel  against  God.  And  there  was  never  any  im¬ 
pression  made  on  his  mind  until  she  was  made  to  take  strong 
ground  against  him  as  a  rebel,  and  to  look  on  him  as  deserv 
to  be  sent  to  hell.  And  then  he  was  converted.  1  he  reason 
was  she  never  before  was  influenced  by  the  right  motive  in 
pS-er  desiring  his  salvation  with  a  supreme  regard  to  the 

8l<4yi°ff  wwould  be  so  united  as  to  prevail  in  prayer,  «  must 
a°ree  in  faith.  That  is,  we  must  concur  in  expecting  the  bless- 
i°  prayed  for  We  must  understand  the  reason  why  it  is  to  be 
expected,  we  must  see  the  evidence  on  which  faith  ought  to  rest, 
and  must  absolutely  believe  that  the  blessing  wi!  come,  or  we  do 
not  bring  ourselves  within  the  promise.  Faith  is  always  under¬ 
stood  as  an  indispensable  condition  of  prevailing  prayer  If  it  is 
not  exnressed  in  any  particular  case,  it  is  always  impi  cd,  lor ^no 
prayer  can  be  effectual  but  that  which  is  offered  in  faith  And  in 
Kr  that  united  prayer  may  prevail,  there  must  be  united  faith 
r.  So  ao-ain,  we  must  he  agreed  as  to  the  time  when  we  de 
sire  the  ’ blessing  to  come.  If  two  or  more  agree  in  desiring  a 
particular  blessing,  and  one  of  them  desires  to  have  it  come 
\ww  while  others  are  not  ready  to  have  it  quite  yet  it  is  plain 
lev  are  not  agreed.  They  ate  not  united  in  regard  to  one  es- 
senna!  point.  °  If  the  blessing  is  to  come  m  answer  to  their 
united  prayer,  it  must  come  as  they  prayed  for  it.  And  it  it 
comes  it  muS;  he  at  some  time.  But  if  they  dtsagree  as  to  the 
time  when  they  will  have  it,  plainly  it  can  never  come  in  an 

""suppose6  a  church  should  undertake  to  pray  for  a  revival,  and 
should  be  all  agreed  in  desiring  a  revival,  but  not  as  to  the  time 
when  it  shall  be.  Suppose  some  wish  to  have  the  revival  come 
now  and  are  all  prepared,  and  their  hearts  waiting  for  the  Spir 
it  of  God  to  come  down,  and  are  willing  to  give  time i  and la Men¬ 
tion  and  labor  to  it  NOW  ;  but  others  are  not  qp1®  ready  l bey 
have  something  else  to  attend  to  just  at  piesent,  so  ? 

object  which  they  want  to  accomplish  some  piece  _  -  . 

in  hand  and  want  just  to  finish  this  thing,  and  then  y 

cannot  possibly  find  time  to  attend  to  it  now,  they  are  not  prepar¬ 
ed  to  humble  themselves,  to  search  their  hearts  and  break  up 
their  fallow  ground,  and  put  themselves  in  a  posture  t0  rec® 
he  blessing  Is  it  not  plain  that  here  is  no  real  urn  on,  for  they 
are  not  agreed  in  that  which  is  essential?  While  one  part  a 


the  necessity  and  Ei  fect  of  union. 


289 


praying  that  the  revival  may  come  no  v,  the  others  are  nravinxr 
With  equal  earnestness  that  it  may  not  xme  now  P>  g 

buppose  the  question  were  now  nut  o  'hie  u 

you  are  agreed  in  praying  for  a  reCtirft  o  t  ^ 
you  all  desire  a  revival,  and  would  you  al,  l.ke  to  have  it  come 
ow  Would  you  be  heartily  agreed  nov  <o  break  down  in 

comfmWhtTniyd°oUr  h,ea?  t0u  the  H°ly  Ghost  if  h«  should 
ight .  I  do  not  ask  what  you  would  my  if  I  should 

Salt  qUeSt'°n- ,  PerhapS  if  1  Spould  P“‘  it  to  you  now  you 
would  all  rise  up  and  vote  that  you  were  agreed  in  desirinl  a 

revival,  and  agreed  to  have  it  now.  You  know  how  you  Zh! 
to  feel  and  what  you  ought  to  say,  and  you  know  you  oun-hfto 
be  ready  for  a  revival  now.  But,  I  ask,  would  GODseeit  to 
be  so  in  your  hearts,  that  you  are  agreed  on  this  point  1  Has 
there  been  a  time,  since  I  came  back  from  the  country,  'that  this 
c  urch  were  all  agreed  in  desiring  and  praying  for  \  revival 
andin  wishing  to  h;ivH  it  rnmf.  ™v,r9  _ ,  °  ^  lva  .’ 


w  a  d«vivai  f  Ana  It  this  church  carrot  ho 

agreed  among  yourselves,  how  can  you  expect  a  revival  ?  It  is 
of  no  use  for  you  to  lake  the  outward  attitude,  and  stand  up  here 
and  say  you  are  agreed,  when  God  reads  the  heart,  and  sees 
that  you  are  not  agreed.  Here  is  the  promise--  Amiin  [  4V 
irnto  you,  That  if  two  of  you  shall  agree  on  earth,  as  touching 
any  thmg  that  they  shall  ask,  it  shall  be  done  for  them  oi  mf 
Father  which  is  m  heaven.”  Now  this  is  either  true,  or  it  is 
..false.  \\  Inch  ground  will  you  take?  If  it  is  true,  then  it  is 
.  true  that  you  are  not  agreed,  and  never  have  been,  except  in 
those  cases  where  you  have  had  a  revival.  P 

Put,'Ie  mUSt  agree  not  on]y  uPon  a  time,  but  it  must  be  the 

-work  UnW  We  aren0t  afreed  !n  every  thing  essential  to  the 
work.  Unless  we  agree  to  have  the  revival  now,  we  shall  not 

<  now  use  the  means.  But  until  the  means  are  used,  it  cannot  come 

thiT is  we  ahe”’  ‘fal  "'e  rStube  agrecd  Upon  the  Present  time; 
ha  is,  we  are  not  agreed  in  the  sense  of  the  text,  until  we  agree 

at  now  we  will  have  the  blessing,  and  conduct  accordingly 

lo  agree  upon  a  future  time  is  of  no  use,  for  when  that  future 

u^me™?  We  mr  St  fen  be  agreed  uPon  tha t  present  time,  and 

r!re?d  !  l  dmg  yVS°  ‘hat  yOU  see  y°u  are  "ever  properly 
igieed  until  you  agree  that  now  is  the  time.  P  J 

no  thp  u  tc\?gree  in  eYcry  thing  ‘hat  is  essential  to  obtain- 
ng  the  blessing  that  we  seek. 

,<To°'\S-ee  tHe  ian?uage  of  ‘he  text,  “  If  two  of  you  shall  agree 
is  touching  any  thing  that  they  shall  ask.”  Many  people  seem 

25 


290 


THE  NECESSITY  AND  EFFECT  OF  UNION- 


to  read  it  as  if  it  referred  merely  to  an  agreement  in  asking ,  and 

they  understand  it  to  promise  that  whenever  two  are  agreed  »» 

asking  for  any  blessing,  it  shall  be  given.  But  Christ  says 
there °must  be'an  agreement  “ as  touching’  the  thing  prayed 
for  That  is,  the  agreement  or  union  must  comprise  every  thu  ^ 
that  is  essential  to  the  bestowment  and  reception  ol  the  blessing. 

1.  If  Christians  would  enjoy  the  benefits  of  this  promise  in 
nravino-  for  a  revival,  they  must  be  agreed  in  believing  rev/ir 
Us  of  religion  lobe  a  reality.  .  There  are  many  individuals 
even  in  the  church,  who  do  not  in  their  hearts  believe  that  the 
revivals  which  take  place  are  the  work  of  Cod.  .  borne  of  them 
may  pray  in  words  for  an  outpouring  of  the  Spirit  and  a  levivai 
of  religion,  while  in  their  hearts  they  doubt  whether  there  are 
any  such  things  known  in  modem  times.  In  united  prayer 

there  must  be  no  hypocrisy.  .  f  _ 

2.  They  must  agree  in  feeling  the  necessity  of  revivals r. 

There  are  some  who  believe  in  the  reality  of  revivals,  as  a  work 
of  God,  while  at  the  same  time,  they  are  unsettled  as  to  the  no- 
cessity  of  having  them  in  order  to  the  success  of  the  gospel. 
They  think  there  is  a  real  work  of  God  in  revivals,  but  alter 
all,  perhaps  it  is  quite  as  well  to  have  sinners  converted  and 
brought  into  the  church  in  a  more  quiet  and  gradual  way,  and 
without  so  much  excitement.  Whenever  revivals  are  abroad 
in  the  land,  and  prevail,  and  are  popular,  they  may  appear  m 
favor  of  them,  and  may  put  up  their  cold  prayers  for  a  revival, 
while  at  the  same  time  they  would  be  sorry  on  the  whole,  to 
have  a  revival  come  among  them.  They  think  it  so  much  safer 
and  better,  to  indoctrinate  the  people,  and  spread  the  matJei 
before  them  in  a  calm  way,  and  so  bring  them  m  gradually, 
and  not  run  the  danger  of  having  animal  feeling  or  wild-hre  m 

their  congregations.  .  c 

3.  They  must  be  agreed  in  regard  to  the  importance  oj  re - 

vivals.  Men  are  not  blessed  with  revivals,  in  answer  to  pray¬ 
ers  that  are  not  half  in  earnest.  They  must  feel  the  infinite 
importance  of  a  revival,  before  they  will  pray  so  as  to  pievan. 
Blessings  of  this  kind  are  not  granted  but  in  answer  to  sue  i 
prayers  as  arise  from  a  sense  of  their  importance.  As  1  have 
shown  before,  when  preaching  on  the  subject  of 
prayer,  it  is  when  men  desire  the  blessing  with  UN  U  1  1  JbK- 
ABLE  AGONY,  that  they  offer  such  prayer  as  will  infallibly 
prevail  with  God.  Those  who  feel  less  of  the  importance  of  a 
revival  may  pray  for  it  in  words,  but  they  vyill  never  have  the 
blessing.  But  when  a  church  has  been  united  in  prayer,  an 
really  felt  the  importance  of  a  revival,  they  never  have  failed 


THE  NECESSITY  AND  EFFECT  OF  UNION.  291 

of  having  one.  I  do  not  believe  a  case  can  be  found,  of  such  a 
church  being  turned  empty  away.  Such  an  agreement,  when 
sincere,  will  secure  an  agreement  also  on  all  other  subjects 
that  are  indispensable. 

They  must  be  agreed  also,  in  having  correct  scriptural  no- 
Axons  about  several  things  connected  with  revivals. 

(1.)  The  necessity  of  divine  agency  to  produce  a  revival. 
It  is  not  enough  that  they  all  hold  this  in  theory ,  and  pray  for 
it  m  zcords.  They  must  fully  understand  and  deeply  feel  this 
necessity,  they  must  realize  their  entire  dependence  on  the 
Spirit  of  God,  or  the  whole  will  fail. 

(2.)  Why  divine  agency  is  necessary.  There  must  be  an 
agreement  on  correct  principles  in  regard  to  the  reason  that 
-chyme  agency  is  so  indispensable.  If  they  get  wrong  ideas  on 
this  point,  they  will  be  hindered.  If  Christians  get  the  idea 
that  this  necessity  of  divine  influence  lies  in  the  inability  of 
'■  sinners,  or  if  they  feel  as  if  God  was  under  obligation  to  give 
the  Holy  Spirit,  in  order  to  make  sinners  able  to  obey  °the 
gospel,  they  insult  God,  and  their  prayers  will  not  avail. ”  For 
in  that  case  they  must  feel  that  it  is  a  mere  matter  of  common 
t  ju  jtice  for  God  to  pour  out  his  Spirit,  before  he  can  justly  require 
C;r  stians  to  work,  or  sinners  to  repent. 

Suppose  a  church  get  the  idea  that  sinners  are  poor,  unfortu¬ 
nate  creatures,  who  come  into  the  world  with  such  a  nature 
that  they  can’t  help  sinning,  and  that  sinners  are  just  as  unable 
to  repent  and  believe  the  gospel  as  they  are  to  fly  to  the  moon, 
how  can  they  feel  that  the  sinner  is  a  rebel  against  God,  and 
that  he  deserves  to  be  sent  to  hell  ?  How  can  they  feel  that 
-he  sinner  is  to  blame  ?  And  how  can  they  take  God’s  part 
*yhen  they  pray?  If  they  do  not  take  God’s  part  against  the 
unner,  they  cannot  expect  God  will  regard  their  prayers,  for 
j  hey  do  not  pray  with  right  motives.  No  doubt  one  great  rea¬ 
son  why  so  many  prayers  are  not  answered,  is  that  those  who 
iray  do  in  fact  take  the  sinner’s  part  against  God.  Thev  nrav 
is  if  the  sinner  was  a  poor  unfortunate  being,  to  be  pitied, 
'ather  than  as  if  he  was  a  guilty  wretch,  to  be  blamed.  And 
he  reason  is  that  they  do  not  believe  sinners  are  able  to  obey 
j-od.  If  a  person  does  not  believe  that  sinners  are  able  to  obey 
heir  Maker,  and  really  believes  that  the  Spirit’s  influences  are 
I  lecessary  to  make  him  able ,  it  is  impossible,  with  these  views. 

I  3  ofl?er  acceptable  and  prevailing  prayer  for  the  sinner,  and  it 
1 5.not  wonderful  that  persons  with  these  views  should  not  prevail 
<rith  God,  and  should  doubt  about  the  efficacvofthe  prayer  of  faith. 
How  often  do  3m  u  hear  people  pray  for  sinners  in  this  style, 


292 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


“  O  Lord,  help  this  poor  soul  to  do  what  he  is  required  to  do— - 
O  Lord,  enable  him  to  do  so  and  so.”  Now  this  language 
implies  that  they  take  the  sinner’s  part,  and  not  God  s.  If  it 
was  understood  by  those  who  use  it,  as  it  is  sometimes  ex¬ 
plained,  and  if  people  meant  by  it  what  they  ought  to  mean 
when  they  plead  for  sinners,  I  would  not  find  so  much  fault  with 
it.  But  the  truth  is,  that  when  people  use  this  language,  they 
often  mean  just  what  the  language  itself  would  be  naturally  at 
first  sight,  understood  to  mean,  which  is  just  as  if  they  should 
pray,  “  Lord,  thou  commandest  these  poor  sinners  to  repent, 
when,  O  Lord,  thou  knowest  they  cannot  repent  unless  thou 
givest  them  thy  Spirit,  to  enable  them  to  do  it,  though  thou  hast 
declared  that  thou  wilt  send  them  to  hell  if  they  do  not,  whether 
they  ever  receive  the  Spirit  or  not  \  and  now,  Lord,  this  seems 
very  hard,  and  we  pray  thee  to  have  pity  upon  these  poor 
creatures,  and  do  not  deal  so  hardly  with  them,  for  Christ’s 
sake.”  Who  does  not  see  that  such  a  prayer,  or  a  prayer 
which  means  this,  whatever  language  it  may  be  couched  in,  is 
an  insult  to  God,  charging  him  with  infinite  injustice,  if  he  con¬ 
tinues  to  exact  from  sinners  a  duty  which  they  are  unable  to 
perform  without  that  aid  which  he  will  not  grant.  People  may 
pray  in  this  way  till  the  day  of  judgment,  and  never  obtain  a 
blessing,  because  they  take  the  sinner  s  part  against  God. 
They  cannot  pray  successfully,  until  they  understand  that  the 
sinner  is  a  rebel,  and  obstinate  in  his  rebellion — so  obstinate 
that  he  never  will,  without  the  Holy  Spirit,  do  what  he  might 
do  as  well  as  not,  instantly,  and  this  obstinacy  is  the  reason, 
and  the  only  reason,  why  he  needs  the  influence  of  the  Holy 
Spirit  for  his  conversion.  The  only  ground  on  which  the 
sinner  needs  divine  agency  is  to  overcome  his  obstinacy,  and 
make  him  willing  to  do  what  he  can  do,  and  what  God  justly 
requires  him  to  do.  And  a  church  are  never  in  an  attitude  in 
which  God  will  hear  their  united  prayers,  unless  they  are 
agreed  in  so  understanding  their  dependence  on  God,  as  to  feel 
it  in  perfect  consistency  with  the  sinner’s  blame.  If  it  is  the 
other  way,  they  are  agreed  in  understanding  it  wrong,  and 
their  prayers  for  divine  help  to  the  unfortunate  instead  of 
divine  favor  to  make  a  rebel  submit,  are  wide  of  the  mark,  are 
an  insult  to  God,  and  they  never  wfill  obtain  favor  in  heaven. 

(3.)  They  must  be  agreed  in  understanding  that  revivals  art 
not  miracles ,  but  that  they  are  brought  about  by  the  use  of  means 
like  other  events.  No  wonder  revivals  formerly  came  so  sel¬ 
dom  and  continued  so  short  a  time,  when  people  generally  re¬ 
garded  them  as  miracles,  or  like  a  mere  shower  of  rain,  that 


293 


THE  NECESSITY  AND  EFFECT  OF  UNION. 

will  come  on  a  place  and  continue  a  little  while,  and  then  blow 
over;  hat  is,  as  something  over  which  we  have  no  control 
For  what  can  people  do  to  get  a  shower  of  rain  ?  Or  how  can 

\  Ui  ram  anyJ [°lZpr  than  ifc  does  rain  ?  ^  is  necessary 

that  those  who  pray  should  be  agreed  in  understanding  a  rev> 

val  as  something  to  be  brought  about  by  means,  or  they  never 
f  will  be  agreed  in  using  them.  y 

(4.)  They  must  be  agreed  in  understanding  that  human 
agency  is  just  as  indispensable  to  a  revival  as  divine  agency. 

,  Sucil  a  as  a  revival  of  religion,  I  venture  to  say,  never  did 
occur  without  divine  agency,  and  never  did  occur  without 
I  “\uman  a§'ency*  How  often  do  people  say,  “  God  can,  if  he 
|  pleases,  carry  on  the  work  without  means.”  But  I  have  no 
faith  m  it,  for  there  is  no  evidence  of  it.  What  is  religion  ? 

,  Obedience  to  God  s  law.  But  the  law  cannot.be  obeyed  unless 
it  is  known  _  And  how  can  God  make  sinners  obey  but  by  mak- 
p  mg  known  his  commandments  ?  And  how  can  he  make  them 
f;  known  but .by revealing  them  himself,  or  sending  them  by  others 
p  —that  is  by  bringing  THE  TRUTH  to  bear  upon  the  per- 
|  son  s  mind  till  he  obeys  it.  God  never  did  and  never  can  con¬ 
i'  vert  a  sinner  except  with  the  truth.  What  is  conversion  ?  Obey¬ 
ing  the  truth.  He  may  communicate  it  himself,  directly  to  the 
sinner.  .  But  then,  the  sinner's  own  agency  is  indispensiible,  for 
|  conversion  consists  in  the  right  employment  of  the  sinner’s  own 
•agency..  And  ordinarily,  he  employs  "the  agency  of  others  also, 
m  printing,  writing,  conversation,  and  preaching.  God  has  put 
the  gospel  treasure  in  earthen  vessels.  He  has  seen  fit  to  em¬ 
ploy  men  m  preaching  the  word.  That  is,  he  has  seen  that 
:  liuman  agency  is  that  which  he  can  best  employ  in  saving  sin- 
j  jers.  And  if  there  ever  was  a  case,  of  which  we  have  no  evi- 
,  ience,  there  is  not  one  in  a  thousand,  if  one  in  a  million  con¬ 
verted  in  any  other  way  than  through  the  truth,  made  known 
:  ipd  urged  by  human  instrumentality.  And  as  the  church  must 
3n  Vs*n»  those  means,  it  is  plainly  necessary  that  they 
’hould  be  united  in  understanding  the  true  reason  why  means 
ire  to  be  used,  and  the  true  principles  on  which  they  are  to  be 
I  governed  and  applied. 

5.  It  is  important  that  there  should  be  union  in  regard  to  the 
measures  essential  to  the  'promotion  of  a  revival.  Let  individ- 
I  als  agree  to  do  any  thing  whatever,  and  if  they  are  not  agreed 
i  their  measures,  they  will  run  into  confusion,  and  counteract 
ne  another.  Set  them  to  sail  a  ship,  and  they  never  can  get 
;  on?  without  agreement.  If  they  attempt  to  do  business  as 
lerchants  when  they  are  not  agreed  in  their  measures,  what 

25* 


294 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


will  they  do?  Why,  they  will  only  undo  each  other’s  work, 
and  thwart  the  whole  business  of  the  concern.  All  this  is  pre¬ 
eminently  true  in  regard  to  the  work  of  promoting  a  revival. 
Otherwise  the  members  of  the  church  will  counteract  each 
other’s  influence,  and  they  need  not  expect  a  revival. 

(1.)  The  church  must  be  agreed  in  regard  to  the  meetings 
which  are  held ,  as  to  what  meetingshall  be  held,  and  how  many, 
and  where,  and  when  they  shall  be  held.  Some  people  always 
desire  to  multiply  meetings  in  a  revival,  as  if  the  more  meet¬ 
ings  they  had,  the  more  religion.  Others  are  always  opposed 
to  any  new  meetings  in  a  revival.  Some  are  always  for  having 
a  protracted  meeting,  and  others  are  never  ready  to  hold  a  pro¬ 
tracted  meeting  at  all.  Whatever  difference  there  may  be,  it  is 
essential  that  the  church  should  come  to  a  good  understanding 
on  the  subject,  so  that  they  can  go  on  together  in  harmony,  and 
labor  with  zeal  and  effect. 

(2.)  They  must  be  agreed  as  to  the  manner  of  conducting 
meetings.  It  is  necessary  that  the  church  should  be  united  and 
cordial  on  this  subject,  if  they  expect  to  offer  united  prayer 
with  effect.  Sometimes  there  are  individuals  who  want  to  adopt 
every  new  thing  they  can  hear  of  or  imagine,  while  others  are 
totally  unwilling  to  have  any  thing  altered  in  regard  to  the  man¬ 
agement  of  the  meeting,  hut  would  have  every  thing  done  pre¬ 
cisely  as  they  are  accustomed  to.  They  ought  to  be  agreed  in 
some  way,  either  to  have  the  meetings  altered,  or  to  keep  them 
on  in  the  old  way.  The  best  possible  way  is,  for  the  church  to 
agree  in  this,  that  they  will  let  the  meetings  go  on  and  take 
their  course,  just  as  the  Spirit  of  God  shapes  them,  and  not  even 
attempt  to  make  two  meetings  just  alike.  The  church  never 
will  give  the  fullest  effect  to  the  truth,  until  they  are  agreed  in 
this  principle, — That  in  promoting  a  revival  they  will  accom¬ 
modate  their  measures  to  circumstances,  and  not  attempt  to  in¬ 
terrupt  the  natural  course  which  pious  feeling  and  sound  judg-  , 
;ment  indicate,  but  cast  themselves  entirely  upon  the  guidance 
and  direction  of  the  Holy  Spirit,  introducing  any  measure,  at 
any  time,  that  shall  seem  called  for  in  the  Providence  ol  God, 

J  without  laying  any  stress  upon  its  being  new  or  old. 

6.  They  must  be  agreed  in  the  manner  of  dealing  with  im- 
jjenitent  sinners.  This  is  a  point  immensely  important,  that 
the  church  should  be  agreed  in  their  treatment  of  sinners.  Sup¬ 
pose  that  they  are  not  agreed,  and  one  will  tell  a  sinner  one 
thing  and  another  another.  What  confusion  !  How  can  they 
agree  in  prayer,  when  it  is  plain  that  they  are  not  agreed  as  to 
the  things  they  shall  pray  for.  Go  among  such  a  church,  and 


THE  NECESSITY  AND  EFFECT  OF  UNION.  2^5 

hear  them  pray  for  sinners.  Attend  a  prayer-meeting  and  listen 
Here  is  one  man  prays  that  the  sinners  present  may  repent 
Another  prays  that  they  may  be  convicted,  and  perhaps  if  he  is 
very  much  engaged,  will  go  so  far  as  to  pray  that  they  may  be 
deeply  convicted.  Another  prays  that  sinners  may  go  home 
;  so  emn,  and  pensive,  and  silent,  meditating  upon  the  truths  they 
have  heard.  Another  prays  in  such  a  manner,  that  you  can 
see  he  is  afraid  to  have  them  converted  now.  Another  prays 
•  very  solemnly  that  they  may  not  attempt  to  do  any  thino-  in 
their  own  strength.  And  so  on.  How  easy  it  is  to  see  that 
!  the  church  are  not  agreed  as  touching  the  things  they  ask  for 
and  of  course  they  have  no  interest  in  the  promise. 

ji  Y™  set  t1hem  t0  t:^k  with  sinners,  their  courses  would  be 
lust  as  discordant,  lor  it  is  plain  that  they  are  not  agreed  and 
laveno  clear  views  in  regard  to  what  a  sinner  mult  do  to  be 
i  saved,  or  of  what  ought  to  be  said  to  sinners,  to  brino-  them  to 
■epent.  And  the  consequence  is,  that  sinners  who  ale  awak¬ 
ened  and  anxious,  presently  get  confounded,  and  do  not  know 
vhat  to  do,  and  perhaps  give  it  all  up  in  despair,  or  conclude 
here  is  in  reality  nothing  rational  or  consistent  in  relio-ion. 

,  Jne  will  tell  the  sinner  he  must  repent,  immediately.  Another 
'  j  a  b°°k,  Doddridge’s  Rise  and  Progress  perhaps 

md  tell  him  to  read  that  book.  Another  will  tell  him  he  must 
)ray  and  persevere,  and  in  God’s  time  he  will  obtain  the  bless- 

n»,  can  n.ever  go  on,  for  any  length  of  time,  amidst 

i  uch  difficulties.  If  it  begins,  it  must  soon  run  out ;  unless, 
•erhaps,  the  body  of  the  church  will  keep  still  and  say  nothin^ 
t  all,  and  let  others  carry  on  the  work.  And  there  the  work 
vill  suffer  materially  for  want  of  their  co-operation  and  support. 
A  church  ought  to  be  agreed.  Every  Christian  ought  to  have 
^  clear  understanding  of  this  subject,  and  all  speak  the  same 
mng,  and  give  the  same  directions.  And  then  the  sinner  will 

|  nd  no  01ie  t0  take  his  part,  and  can  get  no  relief  or  comfort  till 
e  repents. 

7.  They  must  be  agreed  in  removing  the  impediments  to  a 
evival.  If  a  church  expects  a  revival,  they  must  take  up  the 
tumbling  blocks  out  of  the  way. 

(1.)  In  the  exeicise  of  discipline.  If  there  are  rotten  mem- 
ers  in  the  church,  they  should  be  removed,  and  the  church 
,  hould  all  agree  to  cut  them  off  If  they  remain  in  the  church 
;  iey  are  such  a  reproach  to  religion,  as  to  hinder  a  revival! 
ometimes  when  an  attempt  is  made  to  cast  them  out,  this 
r^ates  division,  and  thus  the  work  is  stopped.  Sometimes  the 
Benders  are  persons  of  influence,  or  they  have  family  friends 


295 


THE  NECESSITY  AND  EFFECT  OF  UNlOA-, 


who  will  take  their  part,  and  make  a  party,  and  thus  create  a 

bad  spirit,  and  prevent  a  revival. 

(2.)  In  mutual  confessions.  Whenever  wrong  has  been  done 
to  any,  th"Tc  should  be  a  full  confession.  I  do  not  mean  a  cold 
and  forced  acknowledgment,  such  as  saying,  11  If  I  have  done 
wrong,  I  am  sorry  for  it.'5  But  a  heaity  confession,  going  the 
full  length  of  the  wrong,  and  showing  that  it  comes  out  of  a 

broken  heart.  C  .  . 

(3.)  Forgiveness  of  enemies .  A  great  obstruction  to  revivals 

is  often  found  in  the  fact  that  active  and  leading  individuals  har¬ 
bor  a  revengeful  and  unforgiving  spirit  towards  those  who  have 
injured  them,  which  destroys  their  spirituality,  makes  them 
harsh  and  disagreeable  in  their  manner,  and  prevents  them  from 
enjoying  either  communion  with  God  in  prayer,  oi  the  blessing 
of  God  to  give  them  success  in  labor.  But  let  the  members  of 
a  church  be  truly  agreed,  in  breaking  down  and  confessing  their 
own  faults,  and  in  cherishing  a  tender,  merciful,  forgiving, 
Christ-like  spirit  toward  those  who  they  think  have  done  them 
wrong,  and  then  the  Spirit  will  come  down  upon  them  not  bj 
measure. 

8.  They  must  be  agreed  in  making  all  the  necessary  prepa¬ 
rations  for  a  revival.  They  should  be  agreed  in  having  all 
necessary  preparation  made,  and  agreed  in  bearing  their  part 
of  the  labor  or  expense  of  making  it.  There  should  be  an 
equality,  and  not  let  a  few  be  burthened  and  the  rest  do  little  or 
nothing,  but  every  one  his  proportion,  according  to  his  several 
ability.  Then  there  will  be  no  envying  nor  jealousy,  nor  any 
of  those  mutual  recriminations  and  altercations  and  disrespectful 
remarks  about  one  another,  which  are  so  inconsistent  with  bro¬ 
therly  love,  and  such  a  stumbling  block  in  the  way  of  sinners. 

9.  They  must  be  agreed  in  doing  heartily  whatever  is  neces¬ 
sary  to  be  done  for  the  promotion  of  the  revival.  Sometimes  a 
slight  disagreement  about  a  very  little  thing  will  be  allowed  to 
break  in  and  destroy  a  revival.  A  minister  told  me  that  he  once 
went  to  labor  in  a  place  as  an  evangelist,  and  the.  Spirit  of  God 
was  evidently  present,  and  sinners  began  to  inquire,  and  things 
looked  quite  favorable,  until  some  of  the  members  in  the  church 
began  to  agitate  the  inquiry  how  they  should  pay  him  for  his 
services.  They  said  “  If  he  stays  among  us  any  longer,  he  will 
expect  we  should  give  him  something,”  and  they  did  not  see  how 
they  could  afford  to  do  it.  And  they  talked  about  it  until  the 
minds  of  the  brethren  got  distracted  and  divided,  and  the  minis¬ 
ter  went  away.  Look  at  it.  There  God  stood  in  the  door  of 
that  church,  with  his  hands  full  of  mercies  but  these  parsimo* 


THE  NECESSITY  AND  EFFECT 


OF  UNION. 


297 


hi™S»\nd  professors  tllouglu  it  would  cost  somethin o- to 

have  a  revival,  and  their  expenses  were  about  as  much  as  they 

flit  willing  or  able  to  bear.  And  so  they  let  him  depart  and  the 
work  ceased.  The  minister  would  not  have  left  at  the  time 
whether  they  gave  him  any  thing  „r  „ot,  for  what’he  ahoeuJ^ 

ceive,  or  whether  he  should  receive  any  thing  from  them,  was 
a  question  about  which  he  felt  no  concern.  But  tile  church  by 

<?n?r;,ParS|Tnl°US  ?P‘rlt  g0t  int0  such  a  state  as  t0  grieve  the 

onnd  ’  an  l’e  Sa"'iithau  t0  Stay  longer  with  them  would  do  no 
r  g00d-,  °-  how  will  those  professors  feel  when  they  meet  sin- 

neis  from  that  town  in  judgment,  when  it  will  all  come  out,  that 
,.od  was  ready  and  waiting  to  grant  them  a  blessing  but  they 
dlovved  themselves  to  get  agitated  and  divided  by  inquiring  how 
much  they  should  have  to  pay  !  J  H 

['!  Tt  l°nJhey  mlst  he  agreed  in  laboring  to  carry  on  the  work. 

!i  s  ?ot  0ufj1  tkat  they  should  agree  to  pray  for  a  revival 
but  they  should  a°ree  also  in  laboring  to  promote  it.  They 

t0  *  SySt?maticall7’ and  os  a  matter  of 
business,  to  visit  and  converse  and  pray  with  their  neighbors  to 

ook  out  for  opportunities  of  doing  good,  to  watch  the*  effect’  of 
the  word,  and  watch  the  signs  of  the  times,  that  they  may  know 
when  any  thing  needs  to  be  done,  and  do  it. 

(!•)  They  should  be  agreed  to  labor. 

(2.)  They  should  be  agreed  how  to  labor. 

(3  )  They  should  be  agreed  to  live  accordingly. 

;  L  1  hey  must  agree  in  a  determination  to  persevere.  It  will 
not  answer  for  some  members  of  the  church  to-day  to  beoin  to 
|  move  and  bluster  about,  and  then  as  soon  as  the  least  thingturns 
1  up  unfavorable,  to  get  discouraged,  and  faint,  and  one-half  of 
them  give  over.  1  hey  should  be  all  united  and  agree  to  perse¬ 
vere,  and  labor,  and  pray,  and  hold  on,  until  the  blessino-  comes, 
t  ln  f  word\“  Christians  expect  to  unite  in  prayer  and  effort 
so  as  to  prevail  with  God,  they  must  be  agreed  in  speaking  and 

|  taTnifcflb  Same  thl“£s\lr}  walk\ng  hy  the  same  rule,  and  main- 
nn0  the  same  principles,  and  in  persevering  till  they  obtain 
the  blessing,  so  as  not  to  hinder  or  thwart  each  other’s^  efforts. 

thin  o-o^f  1S  eudtnt!y  imPlled  ln  heinS  agreed  “  as  touching ”  the 
things  for  which  they  are  praying.  & 


remarks. 

_  1.  We  see  why  it  is  that  so  many  of  the.  children  of  profes¬ 
sing  parents  are  not  converted.  P 

Jt  is  because  the  parents  have  not  been  agreed  as  touching 
he  things  they  should  pray  for  in  behalf  of  their  children. 


298 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


Perhaps  they  never  had  any  hind  of  agreement  respecting  them 
Perhaps  they  were  never  agreed  even  as  to  what  was  the  very 
best  thing  they  could  ask  for  them.  Sometimes  parents  are  not 
agreed  in  any  thing,  but  their  opinions  clash  and  they  are  per-  i 
petually  disagreeing,  and  their  children  see  it,  and  then  no  won-  I 
der  they  are  not  converted.  . 

Or  perhaps  they  may  not  be  agreed  as  touching  the  salvation  u 
of  their  children.  Are  they  sincere  in  desiring  it?  Do  they  | 
agree  to  desire  it,  and  agree  from  right  motives?  Do  they  | 
agree  in  regard  to  the  importance  of  it?  Are  they  agreed  how  jit 
their  children  ought  to  be  dealt  with,  to  effect  their  conversion  jlj 
— what  shall  be  said  to  them — how  it  shall  be  said — when — by  i 
whom.  Alas !  in  how  many  cases  is  it  evident  they  are  not  1 
agreed.  Probably  few  cases  will  be  found,  where  children  re-  ^ 
main  unconverted,  but  what  it  will  prove  that  the  parents  were  | 
never  truly  agreed  as  touching  the  things  they  should  ask  for  jl 
the  salvation  of  their  children. 

Often  there  is  such  disagreement  that  we  could  not  expect  3 
any  good  to  result,  or  any  thing  but  ruin  to  the  children.  The  I 
husband  and  wife  often  disagree  entirely  and  fundamentally  in  'jj 
regard  to  the  manner  of  bringing  up  their  children.  Perhaps  1 
the  wife  is  fond  of  dress,  and  display,  and  visiting,  while  the  I 
husband  is  plain  and  humble,  and  is  grieved  and  distressed  and  i 
mourns  and  prays  to  see  how  his  children  are  puffed  up  with  i 
vanity.  Or  it  may  be  that  the  father  is  ambitious,  and  wants  to 
have  his  daughters  fashionably  educated  and  make  a  display, 
and  his  sons  become  great  men,  and  so  he  will  send  his  daugh¬ 
ters  to  a  polite  boarding-school  where  they  may  learn  any  thing 
but  their  duty  to  God,  and  will  be  all  the  time  pushing  his  sons  ! 
forward,  and  goading  their  ambition,  while  the  mother  grieves 
and  weeps  in  secret  to  see  her  dear  children  hurried  on  to  destruc¬ 
tion,  and  all  her  own  influence  counteracted,  and  her  sons  and 
daughters  trained  up  to  serve  the  god  of  this  world,  and  go  to  hell. 

2"  We  see  the  hypocrisy  of  those  who  profess  to  be  praying  | 
for  a  revival  while  they  are  doing  nothing  to  promote  it.  There 
are  many  who  appear  to  be  very  zealous  in  praying  for  a  revi¬ 
val,  while  they  are  not  doing  any  thing  at  all  for  one.  W  hat 
do  they  mean.  Are  they  agreed  as  touching  the  things  they 
ask  for?  Certainly  not.  They  cannot  be  agreed  in  offering  ac¬ 
ceptable  prayer  for  a  revival  until  they  are  prepared  TO  DO  ! 
what  God  requires  them  to  do  to  promote  it.  What  would  you 
think  of  the  farmer  who  should  pray  for  a  crop  and  not  plough 
nor  sow?  Would  you  think  such  prayers  pious,  or  an  insult 
to  God? 


209 


THE  NECESSITY  AND  EFFECT  OF  UNION. 

3.  We  see  why  so  many  prayers  offered  in  the  church  are 
never  answered.  It  is  because  those  who  offered  them  never 
were  agreed  as  touching  the  things  they  asked  for  Perhaps 
the  minister  never  laid  the  subject  before  them,  never  explained 
what  it  is  to  be  agreed,  nor  showed  them  its  importance,  nor 
set  before  them  the  great  encouragement  which  the  promise  be 
fore  us  affords  to  churches  that  will  agree.  Perhaps  the  mem 
bers  of  the  church  have  never  conferred  together,  and  compared 
then-  views,  to  see  whether  they  understood  the  subject  alike 
whether  they  were  agreed  in  regard  to  the  motives,  grounds 
1  and  importance  of  being  united  in  prayer  and  labor  for  a  revi¬ 
val.  Suppose  you  were  to  go  through  the  churches  in  this  city, 

!  and  learn  the  precise  views  and  feelings  of  the  members  on  this 
subject.  How  many  would  you  find  who  were  agreed  even  in 
Fe^-a u  -t0- essent^  ar)d  indispensable  things,  concerning 
I  .  .  ll  1S  necessary  Christians  should  be  agreed  in  order  to 

unite  in  prevailing  prayer?  Perhaps  no  two  could  be  found 
who  are  agreed,  and  if  two  were  found,  whose  views  and  desires 
were  alike,  it  would  probably  be  ascertained  that  they  are  un¬ 
acquainted  with  each  other,  and  of  course  neither  act  nor  pray 
ogether.  *  J 

4.  We  see  why  it  is  that  this  text  has  been  generally  under- 
;tood  to  mean  something  different  from  what  it  says.  People 
,iave  first  read  it  wrong.  They  have  read  it  as  if  it  was  “If 
^ny  two  of  you  shall  agree  to  ask  any  thing,  it  shall  be  done.” 

lnd  as  th®y  ha';e  often  agreed  to  ask  for  things  and  the  things 
rere  not  done,  they  have  said,  “  The  literal  meaning  0f  the  text 

i  annot  be  true  for  we  have  tried  it  and  know  it  is  not  true _ 

low  many  prayer  meetings  have  we  held,  and  how  many  peti- 
ons  have  we  put  up,  in  which  we  have  perfectly  agreed  in 
f skmg  for  blessings,  and  yet  they  have  not  been  granted.” 

|  low  the  fact  is,  that  they  have  never  yet  understood  what  it  is 
;  •  be  agreed  as  touching  the  things  they  are  to  ask  for  I  am 
ire  this  is  no  strained  construction  of  the  text,  but  is  its  true  and 
wmus  meaning,  as  a  plain,  pious  reader  would  understand  it,  if 
3  inquired  seriously  and  earnestly  the  true  import.  They  must 
3  agreed  not  only  in  asking,  but  in  every  thing  else  that  is  iri- 
spensable  to  the  existence  of  the  thing  prayed  for.  Suppose 
V°  ol  y°u  were  agreed  in  desiring  to  go  to  London  tooether. 
you  were  not  agreed  in  regard  to  the  means,  what  rou°te  you 
all  take,  and  what  ship  you  will  go  in,  you  will  never  get 
ere  together.  Just  so  in  praying  for  a  revival,  you  must  be 
yeea  in  regard  to  the  means  and  circumstances,  and  every 
tng  essential  to  the  existence  and  progress  of  a  revival. 

I 


300 


the  necessity  and  effect  of  union. 


- 


5.  We  may  ordinarily  expect  a  revival  of  religion  to  prevail 
and  extend  among  those  without  the  church,  just  in  proportion! 
to  the  union  of  prayer  and  effort  within.  If  there  is  a  general 
union  within  the  church,  the  revival  will  be  general.  If  the 
union  continues,  the  revival  will  continue.  If  any  thing  begins.a 
to  break  in  upon  this  perfect  union  in  prayer  and  effort,  it  will! 
begin  to  limit  the  revival.  How  great  and  powerful  would  bej 
the  revival  in  this  city,  if  all  the  churches  in  the  city  were  thus! 
united  in  promoting  it. 

There  is  another  fact,  which  I  have  witnessed,  worthy  olg 
notice.  I  have  observed,  that  a  revival  will  prevail  out  of  the 
church,  among  persons  in  that  class  of  society ,  amongst  whom  i'l 
prevails  in  the  church.  If  the  females  in  the  church  are  mos' 
awake  and  prayerful,  the  work  may  ordinarily  be  expected  tc 
prevail  mostly  among  females  out  of  the  church,  and  mor< 
women  will  be  converted  than  men.  If  the  youth  of  either,  oi 
of  both  sexes,  in  the  church  are  most  awake,  the  work  is  mos 
likely  to  prevail  among  youth,  male  or  female,  or  both,  as  th< 
work  may  be  in  the  church,  in  this  respect.  If  the  heads  of  faj 
milies  and  the  principal  men  in  the  church  are  awake,  the  revi| 
val  is,  I  have  observed,  more  likely  to  prevail  among  that  clas:| 
out  of  the  church.  I  have  known  a  revival  mostly  confined  ttl 
females,  and  few  males  converted,  apparently  because  the  mab 
.part  of  the  church  did  not  take  hold  and  work.  Again  I  havi 
repeatedly  known  the  greatest  number  of  converts  among  meh 
owing  apparently  to  the  fact  that  the  male  part  of  the  churcl 
were  most  engaged.  When  the  revival  does  not  reach  a  parti 
cular  class  of  the  impenitent,  pains  should  be  taken  to  arous 
that  portion  of  the  church  who  are  of  their  own  age  and  stand 
ing,  to  make  more  direct  efforts  for  their  conversion.  Ther 
seems  to  be  a  philosophy  in  this  fact,  which  has  often  been  wit 
nessed.  Different  classes  of  professors  naturally  feel  a  syrr 
pathy  for  the  impenitent  of  their  own  sex  and  age  and  rank ,  an 
more  naturally  pray  for  them,  and  have  more  intercourse  wit 
them,  and  more  influence  over  them,  and  this  seems  to  be  i 
least  one  of  the  reasons  why  revivals  are  apt  to  be  the  moij,, 
powerful  and  general  in  that  class  without  the  church  who  ar| 
the  most  awake  in  the  church.  Christians  should  understan 
this,  and  feel  their  responsibility.  One  great  reason  why  so  fev 
of  the  principal  men  are  sometimes  converted  in  revivals,  doubl 
less  is,  that  that  class  in  the  church  are  often  so  worldly,  the 
cannot  be  aroused.  The  revival  will  generally  prevail  most! 
in  those  families  where  the  professors  belonging  to  them  ar 
awake,  and  the  impenitent  belonging  to  those  families  wher 


THE  NECESSITY  AND  EFFECT  OF  UNION.  301 

the  professors  are  not  awake,  are  apt  to  be  left  unconverted  fW 
principal  reason,  obviously  is,  that  when  the  professors'  in  a 

t'  Vr  ”e,£hborh°od  are  awake,  there  is  not  only  prayer  of¬ 
fered  for  sinners  in  the  midst  of  them,  but  there  are  corresnond- 
mg  influences  acting-  upon  the  impenitent  among  them  lf*hev 
“ake'  their  looks  and  lives  and  warnings,  dl  tend  totl 

asleeo1  “]<i0?herSI0nfl0f  the‘r  lmP^ni,ent  friends-  But  if  they  are 
'  Thl!?'  u  h  influences  tend  to  prevent  their  conversion, 

the  gospel  ami  SPlrlt’ their  worldliness  contradicts 

is  ingfevornf  d  h.e'r  mterc?urf  w,th  their  impenitent  friends 
fi  w  f  lmPell,.t™ce’  and  calculated  to  perpetuate  it. 

SDrintr  un dlff\rent  ^nominations  have  been  suffered  to 
Ppl°.  P  In  ‘he  church,  and  under  the  government  of  God 

the  chuSrchnoSf°God  T  “a  ‘Y0''6  the  evi,S  that  have  arisen 
wlh!  fr°m  the  dlvI?'on  of  his  people  into  jarring 
sects^  And  they  have  wondered  and  been  perplexed  to  think 

tnat  God  should  suffer  it  to  be  so.  But  in  the  light  of  this  sub 

Tnd  fVerCan  SG^  ^at  C0nsidenng  what  diversities  of  opinions 

resultffZrd/le^  ac‘ually  exi?1  in  the  church,  much  good 
resulls  from  ‘his  division  of  sects.  Considering  this  diversity  of 

opimon,  many  would  never  agree  to  pray  and  labor  together  so 

:  and  lehhn?*  TT’  an<i  S°  '*  'S.,better  ‘W  should  separate, 

!  and  let  those  unite  who  are  agreed.  In  all  cases  where  there 

p  Cann.ot  be  a  cordial  agreement  in  labor,  it  is  better  that  each  de¬ 
nomination  should  labor  by  themselves,  so  long  as  this  difference 
exists.  I  have  sometimes  seen  revivals  broken  up  by  attemnt- 
mg  to  unite  Christians  of  different  denominations  in  prayer  and 
labor  together,  while  they  were  not  agreed  as  to  the  principles  or 
measures  by  which  the  work  was  to  be  promoted.  They  would 
men  undo  each  other's  work,  and  destroy  each  other’s  i  ifluence 
perplex  the  anxious,  and  give  occasion  to  enemies  to  bh  spheme 
and  soon  their  feelings  would  get  soured,  and  the  Spirit  of  God  is 
grieved  away,  and  the  work  stops,  and  perhaps  painful  confu¬ 
sion  and  controversy  follow. 

7.  We  see  why  God  sometimes  suffers  churches  to  be  divided 
?  is  because  he  finds  that  the  members  are  so  much  at  variance 
hat  they  will  not  pray  and  labor  together  with  effect.  Some- 
imes  churches  that  are  in  such  a  state,  will  still  keep  too-ethcr 
rom  worldiy  cuumdcralmua  and  worldly  policy,  because  it  is  so 
nuch  easier  for  the  whole  to  support  public  worship.  Perhaps 
'Oth  parnes  want  to  keep  the  meeting-house,  or  both  want  to  re- 
nn  the  minister,  and  they  cannot  agree  which  shall  go  off  and 

lishfiL  Mmue  r=’  jralT an? janglin? for  years'  ac“m- 
Ushing  little  or  nothing  for  the  salvation  of  sinners.  In  suck 

26 


302 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


cases,  God  has  often  let  something  turn  up  among  them,  that 
would  tear  them  asunder ,  and  then  each  party  would  go  to  work 
in  their  own  way,  and  perhaps  both  would  prosper..  YVnile 
they  were  in  the  same  church,  they  were  always  making  eackl 
other  trouble,  as  they  did  not  think  nor  feel  alike,  but  as  soon  as 
they  were  separated,  everything  settled  down  in  peace,  and 
made  it  evident  that  it  was  better  they  should  divide.  I  have 
known  some  cases  in  this  state,  where  this  has  been  done  with 
the  happiest  results,  and  both  churches  have  been  speedily  bless 
ed  with  revivals. 

8.  It  is  evident  that  many  more  churches  need  to  be  diviaec 
How  many  churches  there  are,  who  are  holding  together,  am 
yet  are  doing  no  good,  for  the  simple  reason  that  they  are  no 
sufficiently  agreed.  They  do  not  think  alike  noi  feel  alike  o* 
the  subjects  connected  with  revivals,  and  while  this  is  so,  the 
never  can  work  together.  Unless  they  can  be  brought  to  sucl 
a  change  of  views  and  feelings  on  the  subject  as  will  unite  them 
they  are  only  a  hinderance  to  each  other  and  to  the  work  of  Godl 
In  many  cases  they  see  and  feel  that  it  is  so,  and^  yet  they  keep 
together,  conscientiously,  for  fear  a  division  should  dishonor  re 
ligion,  when  in  fact  the  division  that  now  exists  may  be  making 
religion  a  by -word  and  a  reproach.  Far  better  would  it  be  lj 
they  would  just  agree  to  divide  amicably,  like  Abraham,  anc 
Lot.  “  If  thou  wilt  take  the  left  hand,  I  will  go  to  the  right 
or  if  thou  depart  to  the  right  hand,  then  I  will  go  to  the  left.’ 
Let  them  separate,  and  each  work  in  his  own  way,  and  the}| 

may  both  enjoy  the  blessing.  .  . 

9.  We  see  why  a  few  individuals,  who  are  perfectly  unitec): 
may  be  successful  in  gathering  and  building  up  a  new  church!  i 
and  may  do  so  much  better  than  a  much  larger  number  who  artij 
not  agi eed  among  themselves.  If  I  were  going  to  gather  a  nev  j 
church  in  this  city,  I  should  rather  have  five  persons,  or  three! 
or  even  two  that  were  perfectly  agreed  as  touching  the  thing  I 
they  were  to  pray  for,  and  the  manner  in  which  they  should 
labor  for  them,  and  in  all  that  is  essential  to  the  prosperity  c| 
a  church,  and  who  would  stand  by  me,  and  stand  by  each  otheil 
than  to  have  a  church  to  begin  with,  of  five  hundred  member 
who  were  not  agreed. 

10.  We  see  what  glorious  things  may  be  expected  tor  /non 
whenever  the  churches  generally  shall  be  agreed  on  these  sub| 
jects.  When  ministers  shall  lay  aside  their  prejudices,  and  thci  i 
misconstructions,  and  their  jealousies,  and  shall  see  eye  to  eyc| 
and  when  the  churches  shall  understand  the  Bible  alike,  and  set 
their  duty  alike,  and  pray  alike,  and  shall  be  “  agreed  as  touch 


THE  NECESSITY  AND  EFFECT  OF  UNION,  303 

mg  the  things  they  shall  ask  for,”  a  nation  shall  be  born  in  a 
day.  Only  let  them  feel  as  the  heart  of  one  man,  and  be  agreed 
as  to  what  ought  to  be  done  for  the  salvation  of  the  world  and 
the  millemum  will  come  at  once. 

11.  There  is  vast  ignorance  in  the  churches  on  the  subject 
of  revivals.  After  all  the  revivals  that  have  been  enjoyed,  and 
all  that  has  been  said  and  written  and  printed  concerning  re¬ 
vivals,  there  are  very  few  who  have  any  real,  consistent  know- 
Imge  on  the  subject.  And  when  there  is  a  revival,  how  few  are 
there  who  can  take  hold  to  labor  and  promote  it  as  if  they 
understood  what  they  were  about.  How  few  persons  are  to  be 
found,  who  have  ever  taken  up  revivals  of  religion  as  a  subject 
to  be  studied  and  understood.  Every  body  knows,  that  in  a  revi¬ 
val  Christians  must  .pray,  and  must  do  some  things  which  they 
nave  not  been  in  the  habit  of  doing.  But  multitudes  know 
nothing  of  the  REASON  WHY  they  should  do  this,  or  why 
one  thing  is  better  than  another,  and  of  course  they  have  no 
principles  to  guide  them,  and  when  any  thing  occurs  which 
they  did  not  expect,  they  are  all  at  a  fault  and  know  nothing 
•  what  to  do.  If  men  should  go  to  work  to  build  a  house  of 
won  nip  and  know  as  little  how  to  proceed  as  many  ministers 
and  professors  know  how  to  build  the  spiritual  temple  of  God, 

|  they  never  would  get  up  a  house  in  the  world.  And  yet  people 
make  themselves  believe  they  are  building  the  church  of  God, 
w  en  they  know  nothing  at  all  what  they  are  about,  and  are 
utteily  unable  to  give  a  reason  why  they  are  doing  as  they  do, 
or  why  one  thing  should  be  done  rather  than  another.  There 
are  multitudes  m  the  church  who  never  seem  to  suppose  that  the 
work  of  promoting  revivals  of  religion  is  one  that  requires  study, 
md  thought,  and  knowledge  of  principles,  and  skill  in  apply¬ 
ing  the  woi  d  of  God,  so  as  to  g'ive  every  one  his  portion  in  season. 
4.nd  so  they  go  on,  generally  doing  little  or  nothing  because  they 
ire  attempting  nothing,  and  if  they  ever  do  awake,  go  headlong 
o  work,  without  any  system  or  plan,  as  if  God  had  left  this  part 
if  oar  duty  out  of  the  reach  oi  sound  judgment  and  good  sense. 

12.  There  is  vast  ignorance  among  ministers  upon  this  sub- 
ect,  and  one  great  reason  of  this  ignorance  is,  that  many  get 
he  idea  that  they  already  understand  all  about  revivals,  when 
n  reality  they  know  next  to  nothing  about  them.  I  once  knew 
.  minister  come  in  where  there  was  a  powerful  revival,  and 
|  Mustered  about  and  found  fault  with  many  things,  spoke  of  his 
no wl edge  of  revivals,  that  he  had  been  in  seventeen  of  them 
nd  so  on,  when  it  was  evident  that  he  knew  nothing  as  he 
ug’ht  to  know  of  revivals. 


304 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


13.  How  important  it  is  that  the  church  should  he  trained 
and  instructed,  so  as  to  know  what  to  do  in  a  revival.  They 
should  be  trained  and  disciplined  like  an  army;  each  one 
having  a  place  to  fill,  and  something  to  do,  and  knowing  where 
he  belongs,  and  what  he  has  to  do,  and  how  to  do  it.  Instead 
of  this,  how  often  do  you  see  a  church  in  a  time  of  revival  take 
hold  of  the  work  to  promote  it,  just  like  a  parcel  of  children 
taking  hold  to  build  a  house.  How  few  are  there,  that  really 
know  how  to  do — what? — Why,  the  very  thing  for  which  God! 
suffers  Christians  to  live  in  this  world,  the  very  thing  for  which  i 
ALONE  he  would  ever  let  them  remain  away  from  heaven  a 
day,  is  the  very  thing  of  all  others  that  they  do  not  study  and 
do  not  try  to  understand. 

14.  We  see  why  revivals  are  often  so  short,  and  why  they  so 
often  produce  a  reaction.  It  is  because  the  church  do  not 
understand  the  subject.  Revivals  are  short,  because  professors 
have  been  stirred  up  to  a  spasmodical  kind  of  action.  They 
have  gone  to  work  by  impulse  rather  than  from  deliberate  con¬ 
viction  of  duty,  and  have  been  guided  by  their  feelings  rather 
than  by  a  sound  understanding  of  what  they  ought  to  do.  The 
church  did  not  know  what  to  do,  what  they  could  do,  and  what 
they  could  not,  nor  how  to  husband  their  strength,  nor  what  the 
state  of  things  would  bear,  and  perhaps  their  zeal  led  them  into 
some  indiscretions,  and  they  lost  their  hold  on  God,  and  so  the 
enemy  prevailed.  The  church  ought  to  be  so  trained  as  to 
know  what  to  do,  so  as  never  to  fail,  and  never  to  suffer  defeat 
or  re-action,  when  they  attempt  to  promote  a  revival.  They 
should  understand  all  the  tactics  of  the  devil,  and  know  where 
to  guard  against  his  devices,  so  that  they  may  know  him  when 
they  see  him,  and  not  mistake  him  for  an  angel  of  light  come 
to  give  them  lessons  of  wisdom  in  promoting  the  revival,  and  so 
that  they  can  co-operate  wisely  with  the  minister,  and  with  one 
another,  and  with  the  Holy  Ghost,  in  carrying  on  the  work. 
No  person  who  has  been  conversant  in  revivals  can  overlook 
the  fact,  that  the  ignorance  of  professors  of  religion  concerning 
revivals,  and  their  stupid  blunders  are  among  the  most  common 
things  that  put  revivals  down,  and  bring  back  a  fearful  reaction 
upon  the  church.  Brethren,  How  long  shall  this  be  so  ?  It 
ought  not  to  be  so,  it  need  not  be  so,  shall  it  always  be  so  ? 

15.  We  see  that  every  church  is  justly  responsible  for  the  souls 
that  are  among  them.  If  God  has  given  such  a  promise,  and 
if  it  is  true  that  where  so  many  as  two  are  agreed,  as  touching 
the  things  they  ask  for,  it  shall  be  done,  then  certainly  Chris¬ 
tians  are  responsible,  and  if  sinners  are  lost,  their  blood  will  be 


IIIE  NECESSITY  AND  EFFECT  OF  UNION. 


305 


found  upon  the  church.  If  the  churches  can  have  what  they 
ask,  as  soon  as  they  are  agreed  as  touching  it,  then  certainly  the 

church ,0n  W°r  ^  rcclu^re^  at  hands  of  the 

16.  We  see  the  guilt  of  ministers,  in  not  informing  them¬ 
selves,  ana  rightly  and  speedily  instructing  the  churches  upon 
this  momentous  subject.  Why,  what  is  the  end  of  the  Chris- 
tian  ministry!  What  have  they  to  do,  but  to  instruct  and  mar- 
)  shal  the  saci amenta]  host,  and  lead  them  on  to  conquest.  What  l 
et  the  church  remain  in  ignorance  upon  the  very  subject,  and 
i  the  only  point  of  duty,  for  the  performance  of  which  they  are  in 
the  world,  the  salvation  of  sinners.  Some  ministers  have  acted 
as  mysteriously  about  revivals,  as  if  they  thought  Christians 
I  were  either  incapable  of  understanding  how  to  promote  them, 
or  that  is  was  of  no  importance  that  they  should  know.  But 
this  is  all  wrong.  No  minister  has  yet  begun  to  understand,  or 
do  ins  outy,  1 1  lie  has  neglected  to  teach  his  church  to  work  for 
Cod  in  the  promotion  of  revivals.  What  is  he  about?  What 
does  he  mean  ?  Why  is  he  a  minister  ?  To  what  end  has  he 
1  the  sac  red  office?  Is  it  that  he  “may  eat  apiece  of  bread?” 

.  ,V®  see  that  pious  parents  can  render  the  salvation  of 

i  heir  children  certain.  Only  let  them  pray  in  faith,  and  be 
agreed  as  touching  the  things  they  shall  ask  for,  and  God  has 
promised  them  the  desire  of  their  hearts.  Who  can  be  aoreed 
so  well  as  parents  ?  Let  them  be  agreed  in  prayer,  and  agreed 
what  to  do,  and  agreed  in  doing  all  their  duty,  let  them  thus  train 
,eir  children  in  the  way  they  should  go,  and  when  they  are 
old,  they  will  not  depart  from  it. 

And  now,  brethren,  do  you  believe  you  are  agreed,  according 
o  the  meaning  of  this  promise  ?  I  know  that  where  a  few  in- 
rv]  uals  may  be  agreed  in  some  things,  they  may  produce  some 
^  of  i  But  while  the  body  of  the  church  are  not  agreed,  there 
will  always  be  so  many  things  to  counteract,  that  they  will  accom¬ 
plish  but  little.  THE  CHURCH  MUST  BE  AGREED. 

U,  n  we  could  find  one  church  that  were  perfectly  and  heartily 
agreed  in  all  these  points,  so  that  they  could  pray  and  labor  to¬ 
gether,  all  as  one,  what  good  would  be  done !  But  now,  while 
-flings  are  as  they  are,  we  see  colony  after  colony  peopling  hell, 
because  the  church  are  not  agreed.  O,  lvhat  do  Cbristianslhink, 
riow  can  they  keep  still,  when  God  has  brought  down  his  bless- 
1  nfV°  that  lf  any  two  were  agreed,  as  touching  the  things  they 
|  tsk  for  it  would  be  done.  Alas !  alas  !  how  bitter  will  be  the 
|  •emembrance  of  these  janglings  in  the  church,  when  Christians 
,  -ome  to  see  the  crowds  of  lost  souls  that  have  gone  down  to 

26* 


306 


THE  NECESSITY  AND  EFFECT  OF  UNION. 


hell,  because  we  were  not  agreed  to  labor  and  pray  for  their  sal¬ 
vation. 

Finally. — In  the  light  of  this  promise  we  see  the  awful 
guilt  of  the  church.  God  has  given  it  to  be  the  precious  in¬ 
heritance  of  his  people  at  all  times,  and  in  all  places.  If  his 
people  agree,  their  prayers  will  be  answered.  We  see  the  aw¬ 
ful  guilt  of  this  church,  who  come  here  and  listen  to  lectures 
about  revivals  and  then  go  away  and  have  no  revival,  and  also 
the  ffuilt  of  members  of  other  churches  who  hear  these  lectures 

O  # 

and  go  home  and  refuse  to  do  their  duty.  How  can  you  meet 
the  thousands  of  impenitent  sinners  around  you,  at  the  bar  of 
God,  and  see  them  sink  away  into  everlasting  burnings  ?  Have 
you  been  united  in  heart  to  pray  for  them  ?  If  you  have  not, 
why  have  you  disagreed?  Why  have  you  not  prayed  with 
this  promise  until  you  have  prevailed  ? 

You  will  now  either  be  agreed,  and  pray  for  the  Holy  Ghost,  j; 
and  receive  him  before  you  leave  the  house,  or  the  anger  of  the  !  I 
Lord  will  be  upon  you.  Should  you  now  agree  to  pray  in  the  Kj 
sense  of  this  promise,  for  the  Spirit  of  God  to  come  down  on  j 
this  city,  the  heavenly  dove  would  fly  through  the  city  in  the  , 
midst  of  the  night  and  would  rouse  the  consciences  and  break  | 
up  the  guilty  slumbers  of  the  wicked.  What  then  is  the  crim¬ 
son  guilt  of  those  professors  of  religion  who  are  sleeping  in 
sight  of  such  a  promise !  They  seem  to  have  skipped  over,  or 
to  have  entirely  forgotten  it.  Multitudes  of  sinners  going  to  hell 
in  all  directions,  and  yet  this  blessed  promise  is  neglected ;  yea. 
more,  is  practically  despised  by  the  church.  There  it  stands  in  jj 
the  solemn  record,  and  the  church  might  take  hold  of  it  in  such  j 
a  manner  that  vast  numbers  might  be  saved,  but  they  are  not 
agreed.  Therefore  souls  will  perish.  And  where  is  the  re-  S 
sponsibility  ?  Who  can  take  this  promise  and  look  the  perish-  b 
ing  in  the  face  at  the  day  of  judgment  ? 


LECTURE  XVII. 


i  ' 

i[  . 

;■» 

FALSE  COMFORTS  FOR  SINNERS. 

TexJ*~';  How  then  comfort  ye  me  in  vain,  seeing  in  your  answers  there  re- 
maineth  falsehood.”— Job.  xxi.  34. 

i 

Job’s  three  friends  insisted  on  it  that  the  afflictions  which  he 
suffered  were  sent  as  a  punishment  for  his  sins,  and  were  evi¬ 
dence  conclusive  that  he  was  a  hypocrite,  and  not  a  good  man 
as  he  professed  to  be.  A  lengthy  argument  ensued,  in  which 
Job  referred  to  all  past  experience,  to  prove  that  men  are  not 
dealt  with  in  this  world  according  to  their  character,  that  the 
distinction  is  not  observed  in  the  allotments  of  Providence.  His 
friends  maintained  the  opposite,  and  intimated  that  this  world  is 
also  a  place  of  rewards  and  punishments,  in  which  men  receive 
good  or  evil,  according  to  their  deeds.  In  this  chapter,  Job 
shows  by  appealing  to  common  sense  and  common  observation, 
and  experience,  that  this  cannot  be  true,  because  it  is  a  matter  of 
fact  that  the  wicked  are  often  prosperous  in  tfye  world  and 
through  life,  and  hence  infers  that  their  judgment  and  punish¬ 
ment  must  be  reserved  for  a  future  state.  “  The  wicked  is  re¬ 
served  to  the  day  of  destruction,”  and  “  they  shall  be  brought 
forth  to  the  day  of  his  wrath.”  And  inasmuch  as  his  friends 
came  to  comfort  him,  but  being  in  the  dark  on  this  fundamental 
point,  had  not  been  able  to  understand  his  case,  and  so  could  not 
afford  him  any  comfort,  but  rather  aggravated  his  grief,  Job  in¬ 
sisted  upon  it  that  he  would  still  look  to  a  future  state  for  conso¬ 
lation,  and  rebukes  them  by  exclaiming,  in  the  bitterness  of  his 
soul,  “  How  then  comfort  ye  me  in  vain,  seeing  in  your  answers 
there  remaineth  falsehood  ?” 

My  present  purpose  is,  to  make  some  remarks  upon  the 
various  methods  employed  in  comforting  anxious  sinners,  and  I 
design. 

I.  To  notice  briefly  the  necessity  and  design  of  instructing 
anxious  sinners. 

II.  To  show  that  anxious  sinners  are  always  seeking  com¬ 
fort.  Their  supreme  object  is  to  get  comfort  in  their  distress. 

III.  To  notice  some  of  the  false  comforts  often  administered. 

I.  The  necessity  and  design  of  instructing  anxious  sinners. 

The  very  idea  of  anxiety  implies  some  instruction.  A  sin¬ 
ter  would  not  be  anxious  at  all  about  his  future  state,  unless  he 


I 


308 


FALSE  COMFORTS  FOR  SINNERS. 


had  light  enough  to  know  that  he  is  a  sinner,  and  thal  he  is  in 
danger  of  punishment  and  needs  forgiveness.  But  men  are  to 
be  converted,  not  by  physical  force,  or  by  a  change  wrought  in 
their  nature  or  constitution  by  creative  power,  but  by  the  truth, 
made  effectual  by  the  Holy  Spirit.  Conversion  is  yielding 
to  the  truth.  And  therefore,  the  more  truth  can  be  brought 
to  bear  on  the  mind,  other  things  being  equal ,  so  much 
the  more  probable  is  it  that  the  individual  will  be  converted. 
Unless  the  truth  is  brought  to  bear  upon  him,  it  is  certain 
he  will  not  be  converted.  If  it  is  brought  to  bear,  it  is  not 
absolutely  certain  that  it  will  be  effectual,  but  the  probability 
is  in  proportion  to  the  extent  to  which  the  truth  is  brought  to 
bear.  The  great  design  of  dealing  with  an  anxious  sinner  is  to 
clear  up  all  his  difficulties  and  darkness,  and  do  away  all  his 
errors,  and  sap  the  foundation  of  his  self-righteous  hopes,  and 
sweep  away  every  vestige  of  comfort  that  he  could  find  in  him¬ 
self.  There  is  often  much  difficulty  in  this,  and  much  instruc¬ 
tion  is  required.  Sinners  often  cling  with  a  death  grasp  to  their 
false  dependences.  The  last  place  to  which  a  sinner  ever  be¬ 
takes  himself  for  relief  is  to  Jesus  Christ.  Sinners  had  rather 
be  saved  in  any  other  way  in  the  world.  They  had  rather  make 
any  sacrifice,  go  to  any  expense,  or  endure  any  suffering,  than 
just  to  throw  themselves  as  guilty  and  lost  rebels  upon  Christ 
alone  for  salvation.  This  is  the  very  last  way  in  which  they 
are  ever  willing  to  be  saved.  It  cuts  up  all  their  self-righteous¬ 
ness,  and  annihilates  their  pride  and  self-satisfaction  so  com¬ 
pletely,  that  they  are  exceedingly  unwilling  to  adopt  it.  But  it 
is  as  true  in  philosophy  as  it  is  in  fact,  that  this  is,  after  all,  the 
only  way  in  which  a  sinner  could  find  relief.  If  God  should 
attempt  to  relieve  sinners,  and  save  them  without  humbling  their 
pride  and  turning  them  from  their  sins,  he  could  not  do  it.  Now 
the  object  of  instructing  an  anxious  sinner  should  be  to  lead  him 
by  the  shortest  possible  way  to  do  this.  It  is  to  bring  his  mind, 
by  the  shortest  rout,  to  the  practical  conclusion,  that  there  is,  in 
fact,  no  other  way  in  which  he  can  be  relieved  and  saved,  but  to 
renounce  himself  and  rest  in  Christ  alone.  To  do  this  with  ef¬ 
fect,  requires  great  skill.  It  requires  a  thorough  knowledge  of 
the  human  heart,  a  clear  understanding  of  the  plan  of  salvation, 
and  a  precise  and  definite  idea  of  the  very  thing  that  a  sinner 
MUST  DO  in  order  to  be  saved.  To  know  how  to  do  this 
effectually  is  one  of  the  rarest  qualifications  in  the  ministry  at 
the  present  day.  It  is  distressing  to  see  how  few  ministers,  and 
how  few  professors  of  religion  there  are  who  have  in  their 
own  minds  that  distinct  idea  of  the  thing  to  be  done,  that  they 


FALSE  COMFORTS  FOR  SINNERS. 


309 


can  go  to  an  anxious  sinner,  and  tell  him  exactly  what  he  has 
to  do,  and  how  to  do  it,  and  can  show  him  clearly  that  there  is 
no  possible  way  for  him  to  be  saved,  but  by  doing  that  very 
thing  which  they  tell  him,  and  can  make  him  feel  the  certainty 
that  he  must  do  it,  and  that  unless  he  does  that  very  thino",  he 
will  be  damned. 

II.  I  am  to  show  that  anxious  sinners  are  always  seeking 
comfort.  r 

Sinners  often  imagine  they  are  seeking  Jesus  Christ,  and  seek- 
ing  religion ,  but  this  is  a  mistake.  No  person  ever  sought  re¬ 
ligion,  and  yet  remained  irreligious.  What  is  religion  f  It  is 
obeying  God.  Seeking  religion  is  seeking  to  obey° God.  The 
soul  that  hungers  and  thirsts  after  righteousness  is  the  soul  of  a 
Christian.  To  say  that  a  person  can  seek  to  obey  God,  and  yet 
not  obey  him,  is  absurd.  For  if  he  is  seeking  religion  he  is 
not  an  impenitent^  sinner.  To  seek  religion ,  implies  a  will¬ 
ingness  to  obey  God,  and  a  willingness  to  obey  God  is  reli¬ 
gion.  It  is  a  contradiction  to  say  that  an  impenitent  sinner 
is  seeking  religion.  It  is  the  same  as  to  say,  that  he  seeks  and 
actually  longs  to  obey  God,  and  God  will  not  let  him,  or  that 
he  longs_  to  embrace  Jesus  Christ,  and  Christ  will  not  let  him 
come.  1  he  fact  is,  the  anxious  sinr  er  is  seeking  a  hope,  he  is 
seeking  pardon,  and  comfort,  and  deliverance  from  hell.  He  is 
anxiously  looking  for  some  one  to  comfort  him,  and  make  him 
feel  better,  without  being  obliged  to  conform  to  such  humiliating 
conditions  as  those  of  the  gospel.  And  his  anxiety  and  distress 
continue,  only  because  he  will  not  yield  to  the  terms.  Unfor¬ 
tunately,  anxious  sinners  find  comforters  enough  to  their  liking. 
Miserable  comforters  they  all  are,  too,  “seeing  in  their  answers 
there  remaineth  falsehood.”  No  doubt,  millions  and  millions 
are  now  in  hell,  because  there  were  those  around  them  who 
gave  them  false  comfort,  who  had  so  much  false  pity,  or  were 
hemselves  so  much  in  the  dark,  that  they  would  not  let  them 
remain  in  anxiety  till  they  had  submitted  their  hearts  to  God, 
but  administered  falsehood,  and  relieved  their  distress  in  this 
way,  and  now  their  souls  are  lost. 

III.  I  am  to  notice  several  of  the  ways  in  which  false  com¬ 
fort  is  given  to  anxious  sinners. 

I  might  almost  say,  there  is  an  endless  variety  of  ways  in 
which  this  is  done.  The  more  experience  I  have,  and  the  more  I 
ibserve  the  ways  in  which  even  good  people  deal  with  anxious 
miners,  the  more  I  feel  grieved  at  the  endless  fooleries  and 
alsehoods  with  which  they  attempt  to  comfort  their  anxious 
riends,  and  thus,  in  fact,  deceive  them  and  beguile  them  out  of 


310 


FALSE  COMFORTS  FOR  SINNERS. 


their  salvation.  It  often  reminds  me  of  the  manner  in  which 
people  act  when  any  one  is  sick.  Let  any  one  o(  you  be  sick, 
with  almost  any  disease  in  the  world,  and  you  will  find  that 
every  person  you  meet  with  has  a  remedy  for  that  disorder,  a 
certain  cure,  a  specific,  a  panacea)  and  you  will  finu  such  a 
world  of  quackery  all  around  you,  that  if  you  do  not  take  care 
and  SHUT  IT  ALL  OUT,  you  will  certainly  lose  your  life. 
A  man  must  exercise  his  own  judgment,  for  he  will  find  as 
many  remedies  as  he  has  friends,  and  each  one  is  tenacious  of 
his  own  medicine,  and  perhaps  will  think  hard  if  it  is  not  taken. 
And  no  doubt  this  miserable  system  of  quackery  kills  a  great 
many  people. 

This  is  true  to  no  greater  extent  respecting  the  diseases  of  the 
body  than  respecting  the  diseases  of  the  mind.  People  have 
their  specifics  and  their  catholicons  and  their  panaceas  to  com¬ 
fort  distressed  souls,  and  whenever  they  begin  to  talk  with  an 
anxious  sinner,  they  will  bring  in  their  false  comforts,  so  much 
that  if  he  does  not  TAKE  CARE,  and  mind  the  word  of  Cod, 
he  will  infallibly  be  deceived  to  his  own  destruction.  I  propose 
to  mention  a  few  of  the  falsehoods  that  are  often  brought  for¬ 
ward  in  attempting  to  comfort  anxious  sinners.  Time  would 
fail  me,  even  to  name  them  all. 

The  direct  object  of  many  persons  is  to  comfort  sinners,  and 
they  are  often  so  intent  upon  this  that  the}7  do  not  stick  at  means 
or  kind  of  comfort.  They  see  their  friends  distressed,  and  they 
pity  them,  they  feel  very  compassionate,  “  Oh,  oh,  I  cannot  bear 
to  see  them  so  distressed,  I  must  comfort  them  somehow,”  and 
so  they  try  one  way,  and  another,  and  all  to  comfort  them! 
Now,  God  desires  they  should  be  comforted.  He  is  benevolent, 
and  has  kind  feelings,  and  his  heart  yearns  over  them,  when  he 
sees  them  so  distressed.  But  he  sees  that  there  is  only  one  way 
to  give  a  sinner  real  comfort.  He  has  more  benevolence  and 
compassion  than  all  men,  and  washes  to  comfort  them.  But  he 
has  fixed  the  terms  as  unyielding  as  his  throne,  on  which  he  will 
give  a  sinner  relief.  And  he  will  not  alter.  He  knows  that  no¬ 
thing  else  will  do  the  sinner  effectual  good,  for  nothing  can  make 
him  happy,  until  he  repents  of  his  sins  and  forsakes  them,  and 
turns  to  God.  And  therefore  God  will  not  yield.  Our  object 
should  be  the  same  as  that  of  God.  We  should  feel  compassion 
and  benevolence,  just  as  he  does,  and  be  as  ready  to  give  com¬ 
fort,  but  be  sure  that  it  be  of  the  right  kind.  The  fact  is,  our 
prime  object  should  be.  to  induce  the  sinner  to  obey  God.  His 
comfort  ought  to  be  with  us,  and  with  him,  but  a  secondary  ob¬ 
ject,  and  while  we  are  more  anxious  to  relieve  his  distress 


FALSE  COMFORTS  FOR  SINNERS. 


an 


Aan  to  have  him  cease  to  abuse,  and  dishonor  God,  we  are  not 
likely,  by  our  instructions, to  do  him  any  real  good.  This  is  a 
fundamental  distinction,  in  dealing  with  anxious  sinners  but  it 
is  evidently  overlooked  by  many,  who  seem  to  have  no  hio-her 
motives,  than  sympathy  or  compassion  for  the  sinner.  If  in 
preaching  the  gospel,  or  instructing  the  anxious,  we  are  not  ac¬ 
tuated  by  a  high  regard  to  the  honor  of  God,  and  rise  no  hio-her 
than  to  desire  to  relieve  the  distressed  ;  this  is  going  no  farther 
than  a  constitutional  sympathy,  or  compassion,  would  carry  us 
Overlooking  this  principle,  has  often  misled  professors  of  reli¬ 
gion,  and  when  they  have  heard  others  dealing  faithfully  with 
anxious  sinners,  they  have  accused  them  of  cruelty.  I  have 
often  had  professors  bring  anxious  sinners  to  me,  and  beo-  me 
to  comfort  them,  an  1,  when  I  have  probed  their  consciences  to 
the  quick,  they  have  shuddered,  and  sometimes  taken  the  sinners’ 
part.  It  is  sometimes  impossible  to  deal  effectually  with  youth 
wno  are  anxious,  in  the  presence  of  their  parents,  because  they 
have  so  much  more  compassion  for  their  children,  than  regard 
to  the  honor  of  God.  This  is  all  wrong,  and  with  such  views 
and  feelings  you  had  better  hold  your  tongue,  than  to  say  any 
thing  to  the  anxious.  J  J 

1.  One  of  the  ways  in  which  people  give  false  comfort  to  dis¬ 
tressed  sinners,  is,  by  asking  them  “  What  have  you  done  ?  you 
are  not  so  bad.”  They  see  them  distressed,  and  cry  out  “Why 
whathaveyou  done?”  as  if they  had  never  done  any  thin o-wickedi 
and  had  in  reality  no  occasion  to  feel  distressed  at  all.°  l  have 
before  mentioned  the  case  of  a  fashionable  lady,  who  was  awak¬ 
ened  in  this  city,  and  was  going  to  see  a  minister  to  converse 
with  him,  when  she  was  met  by  a  friend,  who  turned  her  back 
and  drove  off  her  anxiety,  by  the  cry,  “  What  have  you  done,’ 
to  make  you  feel  so  ?  I  am  sure  you  have  never  committed  any 
sin,  that  need  to  make  you  feel  so.”  J 

I  have  often  met  with  cases  of  this  kind.  A  mother  will  tell 
her  son,  who  is  anxious,  what  an  obedient  child  he  has  always 
been,  how  good  and  how  kind,  and  she  begs  him  not  to  take  on 
so.  So  a  husband  will  tell  his  wife,  or  a  wife  her  husband, 
how  good  they  are,  and  ask,  “  What  have  you  done?”  When 
they  see  them  in  great  distress,  they  begin  to  comfort  them, 

“  Why  you  are  not  so  bad.  You  have  been  to  hear  that  fright¬ 
ful  minister,  that  frightens  people,  and  you  have  got  excited. 
Be  comforted,  for  I  am  sure  you  have  not  been  bad  enouo-h  to 
feel  so  much  distressed.”  When  the  truth  is,  they  have  been  a 
great  deal  worse  than  they  think  they  have.  No  sinner  ever 
had  an  idea  that  his  sins  were  greater  than  they  a  re.  No  sinner 


312 


FALSE  COMFORTS  FOR  SINNERS. 


ever  had  an  adequate  idea  of  how  great  a  sinner  he  is.  It  is 
not  probable  that  any  man  could  live  under  the  full  sight  of  his 
sins.  God  has,  in  mercy,  spared  all  his  creatures  on  earth  that 
worst  of  sights,  a  naked  human  heart.  The  sinner’s  guilt  is  much 
more  deep  and  damning  .than  he  thinks,  and  his  danger  is  much 
greater  than  he  thinks  it  is,  and  if  he  should  see  them  as  they 
are,  probably  he  would  not  live  a  moment.  A  sinner  may  have 
some  false  notions  on  the  subject,  that  creates  distress,  which 
have  no  foundation.  He  may  think  he  has  committed  the  un¬ 
pardonable  sin,  or  that  he  has  grieved  away  the  Spirit,  or  sinned 
away  his  day  of  grace.  But  to  tell  the  most  moral  and  naturally 
amiable  person  in  the  world  that  he  is  good  enough,  or  that  he 
is  not  so  bad  as  he  thinks  he  is,  is  not  giving  him  rational  com¬ 
fort,  but  is  deceiving  him,  and  ruining  his  soul.  Let  those  who 
do  it,  take  care. 

2.  Others  tell  awakened  sinners  that  “  Conversion  is  a 
progressive  work,”  and  in  this  way  ease  their  anxiety.  When 
a  man  is  distressed,  because  he  sees  himself  to  be  such  a  sinner, 
and  that  unless  he  turns  to  God,  he  will  be  damned  ;  it  is  a  great 
relief  to  have  some  friend  hold  out  the  idea  that  he  can  get 
better  by  degrees,  and  that  he  is  now  coming  on,  by  little  and 
little.  They  tell  him,  “  Why  you  cannot  expect  to  get  along  all 
at  once ;  I  don’t  believe  in  these  sudden  conversions,  you  must 
wait  and  let  it  work,  you  have  begun  well,  and  by  and  by  you 
will  iret  comfort.”  All  this  is  false  as  the  bottomless  pit.  The 
truth  is,  Regeneration,  or  conversion,  is  not  a  progressive  work. 
What  is  regeneration?  What  is  it  but  the  beginning  of  obedi¬ 
ence  to  God  ?  And  is  the  beginning  of  a  thing  progressive? 
It  is  the  first  act  cf  genuine  obedience  to  God — the  first  volun¬ 
tary  action  of  the  mind  that  is  what  God  approves,  or  that  can 
be  regarded  as  obedience  to  God.  That  is  conversion.  When 
persons  talk  about  conversion  as  a  progressive  work,  it  is  ab¬ 
surd.  They  show  that  they  know  just  as  much  about  regenera¬ 
tion  or  conversion,  as  Nicodemus  did.  They  know  nothing 
about  it,  as  they  ought  to  know,  and  are  no  more  fit  to  conduct 
an  anxious  meeting,  or  to  advise  or  instruct  anxious  sinners, 
than  Nicodemus  was. 

3.  Another  way  in  which  anxious  sinners  are  deceived  with 
false  comfort,  is  by  being  advised  to  dismiss  the  subject  for  the 
present. 

Men  who  are  supposed  to  be  wise  and  good,  have  assumed  to 
be  so  much  wiser  than  God,  that  when  God  is  dealing  with  a 
sinner,  by  his  Spirit,  and  endeavoring  to  bring  him  to  an  im¬ 
mediate  decision;  they  think  God  is  crowding  too  hard,  and  that 


false  COMFORTS  FOR 


SINNERS. 


313 


it  is  necessary  for  them  to  interfere;  and  (hev  will  nr]  * 
person  to  take  a  ride  or  go  into  company,  or^nVale  ^b,  sf 
ness,  or  something  that  will  relieve  l.is  mind  a  little  of  I 

words?  ”  OGod.  vm,e-a,?!iT„h‘  ^  to  P& 


wnrrlo  «  n  n  1  J  5  Jui5L  ue11  Si>V 

"0  ds*  O  God,  you  are  too  hard  you  o-0  ton  fW  r~7: 

CftSSS’vrii!  f1”;  h«^WR4WS 


>? y j™ ssrscta 

Ood,  and  do  the  same  as  to  tell  the  sinne/himself  “  God'’  will 
make  you  crazy  if  you  do  not  dismiss  the  subject  and  resist  the 
Spirit  and  drive  him  away  from  your  mind  ”  6 

sin^i  :dr: :^ef  s  r«rsi°ffin  th^diresses  ^ 
fcKS  ^Hef" CT 

■l  t  •  1,  ‘Y*  may  ma^e  himself  deranged  by  resisting* 

ne  ole„,  Sn  ritPofG0J'  ‘°  n"'"  ‘hat  *he  bU‘ss?d-  wise  and  be- 
T  opmt  of  God,  would  ever  conduct  with  so  little  care  as 

[.  r,, i  ‘n=e  an<  destroy  the  soul  he  came  to  sanctify  and  save 

IteT  lake  "ii,h  a  si"a-.  "hen  the  ItHv'  ng  of 
he  Sptnt  throws  him  into  distress,  is,  to  instruct  him  to  clear 

i"'S’  C?rrecu‘  h,s  nllstal'es,  and  make  the  way  of  salva- 
ton  so  plain  that,  he  can  see  it  right  before  him  Not  to  dis 

» remember,  rst^ssy* 

billy  dismiss  the  subject  once,  probably  he  will  never  take  it 
tip  again.  “  CA  iaite  11 

“unsel  wher'h0: - ^%rJ  sTh 


mttnsel,  when  he  wa^uail^^^ 

nf Mr  ?  *■«*  religion  is 


of 


i  *  i  js  cneerful,  re  io-i0n  is  not 

lloomy,  don't  be  distressed,  be  comforted,  dismiss  you”  feaTs 

rhen' Tft't l  *°  T*  such  like  miserable  comfort*,’ 

•as  rc’siRt  fot  ?h  mw  ?ad/",finUe  rea,son  t0  be  distressed,  for  he 
imaway  fofevey.  Y  ^  “nd  “  dan*“  of 
It  is  true,  religion  does  not  consist  in  feeling  bad.  Bu’  the 
_  nei  has  reason  to  be  distressed,  because  he  has  no  religion 
f  he  had  religion,  he  would  not  feel  so.  Were  he  a  Christian' 

!  rTCe'.  ®“‘ 10  a"  impenitent  sinner  to bcK 

II  them  llnwe  ™rh  “  "'d!  prcac‘‘  this  doctrine  in  hell,  and 
The  atm  '•  C  lL  up  llere’  clll‘('r  up,  don’t  feel  so  bad.” 

rainst  God V*l°h-  f  Very.Ve.rSe  of  hdl'  hc  *  >'»  rebellion 
,  nst  God,  and  his  danger  is  infinitely  greater  than  lie  ima- 

27 


314 


FALSE  COMFORTS  FOR  SINNERS. 


<nnes.  O,  what  a  doctrine  of  devils!  to  tell  a  rebel  against 
heaven  not  to  he  distressed.  What  is  all  his  distress  but  rebel¬ 
lion  itself?  He  is  not  comforted,  because  he  refuses  to  be 
comforted.  God  is  ready  to  comfort  him.  You  need  not  think 
to  be  more  compassionate  than  God.  _  He  wil  fill  him  with 
comfort,  in  an  instant,  if  he  will  submit.  But  there  he  stands, 
struggling  against  God,  and  against  the  Holy  Ghost,  anu 
against  conscience,  until  he  is  distressed  almost  to  death,  and 
still  he  will  not  yield;  and  now  some  one  comes  in,  “O,  1  hate 
to  see  you  feel  so  bad,  don’t  be  so  distressed,  cheer  up  cheer 
up,  religion  don’t  consist  in  being  gloomy,  be  comforted. 

Horrid!  . 

5.  Whatever  involves  the  subject  of  religion  m  mystery,  is 

calculated  to  give  a  sinner  false  comfort.  . 

When  a  sinner  is  anxious  on  the  subject  of  religion,  very 
often,  if  you  becloud  it  in  mystery,  he  will  feel  relieved, 
sinner’s  distress  arises  from  the  pressure  of  present  obligation. 
Enlighten  him  on  this  point,  and  clear  it  up,  and  if  he  will  not 
yield,  it  will  only  increase  his  distress.  But  tell  him  that 
regeneration  is  all  a  mystery,  something  he  cannot  understand, 
and  leave  him  all  in  a  fog  of  darkness,  and  you  relieve  his 
anxiety.  It  is  his  clear  view  of  the  nature  and  duty  of  repent¬ 
ance,  that  produces  his  distress.  It  is  the  light  that  brings  agony 
to  his  mind,  while  he  refuses  to  obey.  It  is  that,  which  will 
make  up  the  pains  of  hell.  And  it  will  almost  make  hell  in  the 
sinner’s  breast  here,  if  only  made  clear  enough.  But  only  cover 
up  this  light,  and  his  anxiety  will  immediately  become  far  less 
acute  and  thrilling.  But  if  you  lift  up  a  certain  and  clear  light, 
and  flash  it  broad  upon  his  soul,  and  if  he  will  not  yield,  you 
kindle  up  to  the  tortures  of  hell  in  his  bosom. 

6.  Whatever  relieves  the  sinner  from  a  sense  of  blame,  is 

calculated  to  give  him  false  comfort.  . 

The  more  a  man  feels  himself  to  blame,  the  deeper  is  his  dis¬ 
tress.  But  any  thing  that  lessons  his  sense  of  blame,  of  course 
lessons  his  distress,  but  it  is  a  comfort  full  of  death.  If  any 
thing  will  help  him  divide  the  blame,  and  throw  off  a  part  o 
*.t  upon  God,  it  will  afford  comfort,  but  it  is  a  relief  that  wil 
destroy  his  soul. 

7.  To  tell  him  of  his  inability ,  is  false  comfort.  T.  ell  ar 
anxious  sinner  “What  can  you  do?  you  are  a  poor  feeble 
creature,  yTou  can  do  nothing.”  You  will  make  him  feel  a  kmc 
of  despondency.  But  it  is  not  that  keen  agony  of  remorse,  with 
which  God  wrings  the  soul,  Avhen  he  is  laboring  to  cut  hirc 
down  and  bring  him  to  repentance. 


FALSE  COMFORTS  FOR  SIXNERS. 


315 


If  you  tell  him  he  is  unable  to  comply  with  the  o-ospel  he 
naturally  falls  m  with  it  as  a  relief.  He  says  to  himself,  “  Yes, 
f  *  am  unable,  I  am  a  poor  feeble  creature,  I  cannot  do  this,  and 
certainly  God  cannot  send  me  to  hell  for  not  doing  what  I  can- 
not  do.”  Why,  if  I  believed  that  the  sinner  was  unable ,  I 
would  tell  him  plainly,  “Don’t  be  afraid,  you  are  not  to  blame 
|  for  not  complying  with  the  call  of  the  gospel :  for  you  are  una¬ 
ble,  and  God  will  never  send  you  to  hell  for  not  "doing  what 
you  have  no  strength  to  do.  .  “Will  not  the  Judge  of  all  the 
earth  do  right  I  know  it  is  not  common  for  those  who  talk 
}  about  the  sinner  s  being  unable,  to  be  so  consistent,  and  carry 
out.  ^eir  theory.  But  the  sinner  infers  all  this,  and  so  he  feels 
relieved.  It  is  all  false,  and  all  the  comfort  derived  from  it,  is 
only  treasuring  up  wrath  against  the  day  of  wrath. 

|  8.  Whatever  makes  the  impression  on  a  sinner’s  mind  that 

:  he  is  to  be  passive  in  religion,  is  calculated  to  give  him  false 
comfort. 

Give  him  the  idea  that  he  has  nothing  to  do  but  to  wait 
God’s  time ;  tell  him  conversion  is  the  work  of  God,  and  he 

Sought  to  leave  it  to  him;  and  that  he  must  be  careful,  not  to  try 
to  take  the  work  out  of  God’s  hand;  and  he  will  infer ,  as  before, 

I  that  he  is  not  to  blame,  and  will  feel  relieved.  If  he  is  only  to 
jf  ^  ^  ar*d  let.  God  do  the  work,  just  as  a  man  holds  still  to 
have  his  arm  amputated,  he  feels  relieved.  But  such  instruc¬ 
tion  as  this,  is  all  wrong.  If  the  sinner  is  thus  to  hold  still 
and  let.  God  do  it,  he  instantly  infers  that  he  is  not  to  blame  for 
not  doing  it  himself  And  the  inference  is  not  only  natural 
but  legitimate,  for  he  is  not  to  blame. 

!'  I*  true  ^at  there  is  a  sense  in  which  conversion  is  the  work 
of  God.  But  it  is  false,  as  it  is  often  represented.  It  is  also 
I  true  that  there  is  a  sense,  in  which  conversion  is  the  sinner’s 
i  own  act.  It  is  ridiculous,  therefore,  to  say,  that  a  sinner  is  pass- 
I  ive  in  regeneration,  or  passive  in  being  converted,  for  conver- 
I S10n  is  his  own  act.  The  thing  to  be  done  is  that  which  cannot 
i  hone  for  him.  It  is  something  which  he  must  do,  or  it  will 
never  be  done. 

9.  Telling  a  sinner  to  wait  God1  s  time. 

Some  years  ago,  I  met  a  woman  in  Philadelphia,  who  was 
inxious  about  her  soul,  and  had  been  a  long  time  in  that  state, 
j 1  conversed  with  her,  and  endeavored  to  learn  her  state.  She 
! :oIcl  me  a  good  many  things,  and  finally  said  she  knew  she 
j  Dught  to  be  willing  to  wait  on  God  as  long  as  he  had  waited 
!  Ton  her.  She  said,  God  had  waited  on  her  a  great  many  years, 

I  before  she  would  give  any  attention  to  his  calls,  and  now  she 


316 


FALSE  COMFORTS  FOR  SINNERS. 


believed  it  was  her  duty  to  wait  God’s  time  to  show  mercy  and 
convert  her  soul.  And  she  said,  this  was  the  instruction  she 
had  received.  She  must  be  patient,  and  wait  God’s  time,  and 
by  and  by  he  would  give  her  relief.  O  amazing  folly ! 

Here  is  the  sinner  in  rebellion.  God  comes  with  pardon  in 
one  hand,  and  a  sword  in  the  other,  and  tells  the  sinner  to  re¬ 
pent  and  receive  pardon,  or  refuse  and  perish.  And  now  here 
comes  a  minister  of  the  gospel,  and  tells  the  sinner  to  “  wait 
God’s  time.”  Virtually  he  says,  that  God  is  not  ready  to  have 
him  repent  7 iow,  and  is  not  ready  to  pardon  him  now,  and  thus, 
in  fact,  throws  off  the  blame  of  his  impenitence  upon  God.  In¬ 
stead  of  pointing  out  the  sinner's  guilt,  in  not  submitting  at 
once  to  God,  he  points  out  God's  insincerity  in  making  the 
offer,  when,  in  fact,  he  was  not  ready  to  grant  the  blessing. 

I  have  often  thought  such  teachers  needed  the  rebuke  of  Eli¬ 
jah  when  he  met  the  priests  of  Baal.  “  Cry  aloud,  for  he  is  a 
God ;  either  he  is  talking,  or  he  is  pursuing,  or  he  is  in  a  jour¬ 
ney  ;  or  peradventure  he  sleepeth,  and  must  be  awaked.”  The 
minister  who  ventures  to  intimate  that  God  is  not  ready,  and 
that  tells  the  sinner  to  wait  God’s  time,  might  almost  as  well 
tell  him,  that  now  God  is  asleep,  or  gone  on  a  journey,  and  can¬ 
not  attend  to  him  at  present.  Miserable  comforters  indeed !  It 
is  little  less  than  outrageous  blasphemy  of  God.  How  many 
have  gone  to  the  judgment,  red  all  over  with  the  blood  of  souls, 
that  they  have  deceived  and  destroyed,  by  telling  them  God  was 
not  ready  to  save  them,  and  they  must  wait  God’s  time.  No 
doubt,  such  a  doctrine  is  exceedingly  calculated  to  afford  pre¬ 
sent  relief  to  an  anxious  sinner.  It  warrants  'him  to  say,  “  0, 
yes,  God  is  not  ready,  I  must  wait  God’s  time,  and  so  I  can 
live  in  sin,  and  take  it  out  a  while  longer,  till  he  gets  ready  to 
attend  to  me,  and  then  I  will  get  religion.” 

10.  It  is  false  comfort  to  tell  an  anxious  sinner  to  do  any 
thino-  for  relief  which  he  can  do,  and  not  submit  his  heart  to 
God. 

An  anxious  sinner  is  often  willing  to  do  any  thing  else,  but 
the  very  thing  which  God  requires  him  to  do.  He  is  willing 
to  go  to  the  ends  of  the  earth,  or  to  play  his  money,  or  to  endure 
suffering,  or  any  thing,  but  full  and  instantaneous  submission 
to  God.  Now,  if  you  will  compromise  the  matter  with  him,  and 
tell  him  of  something  else  that  he  may  do,  and  yet  evade  that 
point,  he  will  be  very  much  comforted.  He  likes  that  instruc 
tion.  He  says,  “  O,  yes,  I  will  do  that,  I  like  that  minister,  he 
is  not  so  severe  as  others,  he  seems  to  understand  my  particular 
case,  and  knows  how  to  make  allowances  ” 


FALSE  COMFORTS  FOR  SINNERS. 


air 


.  often  reminds  me  of  the  conduct  of  a  patient,  who  is  very 
Sick,  but  has  a  great  dis  ike  for  a  certain  physician  and  a  partf 
cular  medicine  but  that  is  the  very  physician,  who,  alone  under¬ 
stands  treating  his  disease,  and  that  the  only  remedy  for  it  Now 
the  patient  is  willing  to  do  any  thing  else,  and  call  in  any  other 
physician;  and  he  is  anxious  and  in  distress,  and  is  asking  all 
his  friends  if  they  can’t  tell  him  what  he  shall  do,  and  he°wili 
take  all  the  nostrums  and  quack  medicines  in  the  country  be- 
fcre  he  will  submit  to  the  only  course  that  can  bring  him  relief 
By  and  by,  after  he  has  tried  every  thing  without  any  benefit,  if 
he  does  not  die  in  the  experiment,  he  gives  up  his  unreasonable 
opposition,  calls  in  the  physician,  takes  the  proper  medicine,  and 
is  cured.  Just  so  it  is  with  sinners.  They  will  eagerly  do  any 
thing,  if  you  will  let  them  of}'  from  this  intolerable'  pressure  of 
present  obligation  to  submit  to  God.  I  will  mention  a  few  of 
tne  things  which  sinners  are  told  to  do. 

.  (L)  Celling  a  sinner  he  must  use  the  means.  Tell  an  anxious 
sinner  this— You  must  use  the  means,  and  he  is  relieved.  “  O 
yes,  I  will  do  that,  if  that  is  all.  I  thought  that  God  required 
me  to  repent  and  submit  to  him  now.  But  if  using  the  means  will 
answer,  I  will  do  that  with  all  my  heart.”  He  was  distressed 
before,  because  he  was  cornered  up,  and  did  not  know  which 
way  to  turn.  Conscience  had  beset  him,  like  a  wall  of  fire,  and 
arged  him  to  repent  now .  But  this  relieves  him  at  once,  and  he 
eels  better,  and  is  very  thankful,  he  says,  that  he  found  such  a 
*ood  adviser  in  his  distress.  But  he  may  use  the  means,  as  he 
;al*s  it,  ti  the  day.of  judgment,  and  not  be  a  particle  the  better  for 
t,  but  will  only  hasten  his  way  to  death.  What  is  the  sinner’s 
pi?  °  meamsi  but  rebellion  against  God  ?  God  uses  means, 
the  church  uses  means,  to  convert  and  save  sinners,  to  bear 
own  upon  them,  and  bring  them  to  submission.  But  what  has 
ne  sinner  to  do  with  using  means  ?  Will  you  set  him  to  use 
leans  back  upon  God,  and  so  make  an  offset  in  the  matter?  Or 
5  he  to  use  means  to  make  himself  submit  to  God  ?  How  shall 
e  go  to  work  with  his  means  to  make  himself  submit?  It  is 
ist  telling  the  sinner,  “  You  need  not  submit  to  God  now,  but 
ist  use  the  means  awhile,  and  see  if  you  cannot  melt  God’s 
eart  down  to  you,  so  that  he  will  yield  this  point  of  uncondi- 
onal  submission.”  It  is  a  mere  cavil,  to  evade  the  duty  of  im- 
ledmte  submission  to  God.  It  is  true,  that  sinners,  actuated  by 
regard  to  their  own  happiness,  often  give  attention  to  the  sub- 
l  Je  igion’  mee^ng-s,  and  pray,  and  read,  and  many 

'°r<  ^>ut  ln  aT  this,  they  have  no  regard  to  the  honor 

'  God,  nor  do  they  so  much  as  mean  to  obey  him  Their 

27* 


318 


FALSE  COMFORTS  FOR  SINNERS, 


design,  is  not  obedience,  for  if  it  were,  they  would  not  be  impen- 
itent°sinners.  Tney  are  not,  therefore,  using  means  to  be  Chris¬ 
tians,  but  to  obtain  pardon,  and  a  hope.  It  is  absurd  to  say, 
that  an  impenitent  sinner  is  using  means  to  repent  for  this  is 
the  same  as  to  say,  that  he  is  willing  to  repent,  or  in  other  words, 
that  he  does  repent,  and  is  not  an  impenitent  sinner.  So,  to  say  | 
that  an  unconverted  sinner  uses  means  with  design  to  become  a 
Christian,  is  a  contradiction,  for  it  is  saying,  that  he  is  willing  to 
be  a  Christian,  which  is  the  same  as  to  say,  that  he  is  a  Christian  j 

n  I  ppn  /■] tt 

(2)  Telling  the  sinner  to  pray  for  a  new  heart.  I  once  | 
heard  a  celebrated  Sunday-school  teacher  do  this.  He  was  al¬ 
most  the  father  of  Sunday-schools  in  this  country.  He  called  a 
little  girl  up  to  him,  and  began  to  talk  to  her.  “  My  little 
dauber,  are  you  a  Christian T  No,  Sir.  “  Well,  you  cannot 
be  a  Christian  yourself,  can  you?’  No,  Sir.  “  No,  you  can¬ 
not  be  a  Christian,  you  cannot  change  your  heart  yourself,  but 
you  must  pray  for  a  new  heart,  that  is  all  you  can  do,  pray  to 
God,  God  will  give  you  a  new  heart.”  He  was  an  aged  and 
venerable  man,  but  I  felt  almost  disposed  to  lebuke  him  openly 
in  the  name  of  the  Lord,  I  could  not  bear  to  hear  him  deceive 
that  child,  telling  her  she  could  not  be  a  Christian.  Does  God 
say  “  Pray  for  a  new  heart  ?”  Never.  He  says,  “  Make  you  I 
a  new  heart.”  And  the  sinner  is  not  to  be  told  to  pray  to  God  to 
do  his  duty  for  him,  but  to  go  and  do  it  himself.  1  know  the] 
Psalmist,  a  good  man,  prayed.  “  Create  in  me  a  clean  heart 
and  renew  a  right  spirit  within  me.”  He  had  faith  and  praye 
in  faith.  But  that  is  a  very  different  thing  from  setting  an  obsti¬ 
nate  rebel  to  pray  for  a  new  heart.  No  doubt,  an  anxious  sin¬ 
ner  will  be  delighted  with  such  instruction.  “  Why,  I  knew  I 
needed  a  new  heart,  and  that  I  ought  to  repent,  but  I  thought  I 
must  do  it  myself,  I  am  very  willing  to  ask  God  to  do  it,  I  hate  j 
to  do  it  myself,  but  have  no  objection  that  God  should  do  it,  i 
he  will,  and  I  will  pray  for  it,  if  that  is  all  that  is  required. 

(3.)  Telling  the  sinner  to  persevere.  And  suppose  he  does 
persevere.  He  is  as  certain  to  be  damned  as  if  he  had  been  in 
hell  ever  since  the  foundation  of  the  world.  His  anxiety  arises  I 
only  from  his  resistance,  and  if  he  would  submit,  it  would  cease,  s! 
And  now,  will  you  tell  him  to  persevere  m  the  very  thing  that  j 
causes  his  distress?  Suppose  my  child  should,  in  a  fit  of  pas¬ 
sion,  throw  a  book  or  something  on  the  floor.  I  tell  him  “  lake 
it  up,”  and  instead  of  minding  what  I  say,  he  runs  off  and  plays. 

“  Take  it  up !”  He  sees  I  am  in  earnest,  and  begins  to  look 
serious.  “  Take  it  up,  or  I  shall  get  a  rod.”  And  I  put  up  my  j 


false  comforts  for  sinners 


119 


arm  to  get  the  rod.  He  stands  still.  “  Take  it  11r>  nr 
must  be  whipped.”  He  comes  slowly  along  to  the  place  and 
then  begins  to  weep.  “  Take  it  up  my  child,  or  you  will'  cer 
Win  ybe  punished.”  Now  he  is  in  distress,  and  sobs  and  siX 
as  if  his  bosom  would  burst,  but  still  remains  as  stubborn  a°s  if 
he  knew  I  could  not  punish  him.  Now  I  begin  to  press  him 
with  motives  to  submit  and  obey,  but  there  he  stands,  m  agony 
and  at  length  bursts  out,  “  O,  father  I  do  feel  so  bad  I  thfnk 'l 
am  growing  better.”  And  now,  suppose  a  neighbor  to  come  in 
and  see  the  child  standing  there,  in  all  this  agony  of  stubborn- 

'  ?'  hTAe  "elf hbor  asks  hlm  "’hat  he  is  standing  there  for 

and  what  he  is  doing  “  O,  I  am  using  means  to  pick  up  that 
nook.  If  this  neighbor  should  tell  the  child,  “  PersevereP  per¬ 
severe  my  boy  you  will  get  it  by  and  by,”  What  should  l  do  ? 
fWhy  [  would  turn  him  out  of  the  house.  What  does  he  mean 
iy  encouraging  my  child  in  his  rebellion.  ’ 

Now  God  calls  the  sinner  to  repent,  he  threatens  him  he 
J,  raws  the  glittering  sword  he  persuades  him,  he  uses  moti’ves, 

0  thehdre\ndfe: I  ISt,dlStre-SSed  1°  a?™y’  for  he  sees  himself  driven 
(  o  the  dreadful  alternative  of  giving  up  his  sins  or  going  to  hell. 

l|e  ought  instantly  to  lay  down  his  weapons,  and  break  his 

Ind  thai°nCei  i,"*  i""'  resists’  :mt'  struggles  against  conviction, 
;"d  'hat  creates  his  distress.  Now  will  you  tell  him  to  perse- 

Xi  ,nuwhat?.,  In  struggling  against  God!  That 

>just  the  direction  the  devil  would  give.  All  the  devil  wants 

s  to  see  him  persevere  in  just  the  way  he  is  going  on  and  his 
Instruction  is  sure.  Satan  may  go  to  sleep.  = 

(4.)  Telling  the  sinner  to  press  forward.  That  is  “  You  are 

I  a  good  way,  only  press  forward,  and  you  will  get  to  heaven  ” 
his  is  on  the  supposition  that  his  face  is  towards  heaven,  when 
i  fact  his  face  is  towards  hell,  and  he  is  pressing  forward  and 

ewer  more  rapidly  than  now,  while  he  is  resisting  the  Holy 
i  dost.  Often  have  I  heard  this  direction  given,  when  the  sin- 
>r  was  in  as  bad  a  way  as  he  could  be.  What  you  ouo-ht  to 

II  him  is,  “  S  POP— sinner,  stop,  do  not  take  another  step  that 
)  ay,  it  leads  to  hell.  God  tells  him  to  stop,  and  because  he 

>es  not  wish  to  stop,  he  is  distressed.  Now,  why  should  you 
tempt  to  comfort  him  in  this  way  ?  ^ 

Sin"er  th,f  he  T,st  trVt0  rePent •  and  give  his 
an  to  God.  “  0,  yes,  ’  says  the  sinner,  “  I  am  willing  to  try, 

have  often  tried  to  do  it,  and  I  will  try  again.”  Ah,  does  God 
1  you  to  try  to  repent?  All  the  world  would  be  willing  to  try 
r*S  t!l'*r  way-  Giving  this  direction  implies  that  it  is 
r y  dl™cu^  to  repent,  and  perhaps  impossible,  and  that  the 


320 


FALSE  COMFORTS  FOR  SINNERS. 


best  thing  a  sinner  can  do,  is  to  try,  and  see  whether  he  can  do 
it  or  not.  What  is  this,  but  substituting  your  own  command¬ 
ment  in  the  place  of  God’s.  God  requires  nothing  short  of  re¬ 
pentance  and  a  holy  heart.  Any  thing  short  of  that,  is  comfort¬ 
ing  him  in  vain,  “seeing  in  your  answers  there  remainetli 
falsehood.” 

(6.)  To  tell  him  to  pray  for  repentance.  “O  yes  I  will  pray 
for  repentance,  if  that  is  all.  I  was  distressed  because  I  thought 
God  required  me  to  repent,  but  if  he  will  do  it,  I  can  wait.  And 
so  he  feels  relieved,  and  is  quite  comfortable. 

(7.)  To  tell  a  sinner  to  pray  for  conviction,  or  ]  *ay  for  the 
Holy  Ghost  to  show  him  his  sins,  or  to  labor  to  more  light \ 
on  the  subject  of  his  guilt,  in  order  to  increase  irs  conviction. 

All  this  is  just  what  the  sinner  wants,  because  it  lets  him  of] 
from  the  pressure  of  present  obligation.  II?  wants  just  a  little 
more  time.  Any  thing  that  will  defer  that  present  pressure  of 
obligation  to  repent  immediately,  is  a  relief.  What  does  he 
want  more  conviction  for  ?  Does  God  give  any  such  direction 
to  an  impenitent  sinner  ?  God  takes  it  for  granted  that  he  has 
conviction  enough  already.  And  so  he  has.  Do  you  say,  he 
cannot  realize  all  his  sins  ?  If  he  can  realize  only  one  of  them, 
let  him  repent  of  that  one,  and  he  is  a  Christian.  Suppose  he 
could  see  them  all,  what  reason  is  there  to  think  he  would  le- 
pent  of  them  all,  any  more  than  that  he  would  repent  of  that  one 
that  he  does  see?  All  this  is  comforting  the  sinner  by  setting 

him  to  do  that  which  he  can  do,  and  still  not  submit  his  heait  to 

/ 


God. 

11.  Another  "way  in  which  false  comfort  is  given  to  anxious 
sinners,  is  to  tell  them  God  is  trying  their  faith  by  keeping 
them  in  the  furnace ,  and  they  must  wait  patiently  upon  the 
Lord.  Just  as  if  God  was  in  fault,  or  stood  in  the  way,  of  his 
being  a  Christian.  Or  as  if  an  impenitent  sinner  had  faith!) 
What  an  abomination !  Suppose  somebody  should  tell  my  child, 
while  he  was  standing  by  the  book,  as  I  have  described,  “  Wait 
patiently,  boy,  your  father  is  trying  your  faith.”  No.  The 
sinner  is  trying  the  patience  and  forbearance  of  God.  God  is 
not  setting  himself  to  torture  a  sinner,  and  teach  him  a  lesson  of 
patience.  But  he  is  waiting  upon  him,  and  laboring  to  bring 
him  at  once  into  such  a  state  of  mind  as  will  render  it  consistent 
to  fill  his  soul  with  the  peace  of  heaven.  And  shall  the  sinner 
be  encouraged  to  resist  by  the  idea  that  God  is  bantering? 
TAKE  CARE.  God  has  said  his  Spirit  shall  not  ahvays  strive,  j 

12.  Another  false  comfort  is  telling  a  sinner,  Do  your  duty , 


and  leave  your  conversiomvith  God. 


false  comforts  for  sinners. 


321 


I  once  heard  an  elder  of  a  church  say  to  an  anxious  sinner 
Do  your  duty,  and  leave  your  conversion  to  God,  he  will  do 
it  in  his  own  time  and  way.”  That  was  just  the  same  as  telling 
him,  that  it  was  not  his  duty  to  be  converted  now.  He  did  nut 
say  Do  your  duty,  and  leave  your  salvation  with  God  That 
wouid  have  been  proper  enough,  for  it  would  have  been  simply 
telling  him  to  submit  to  God,  and  would  have  included  conve.r- 
*  “°“.as  hfcd,f  duAty  r°f  alL  But  he  toJd  him  to  leave  his  con- 

G°lC'  1  Al'd  thlS  e,der’  that  Save  such  advice>  was  a 
.  of  liberal  education  too.  How  absurd  !  Just  as  if  he  could 

do  his  duty  and  not  be  converted.  Just  as  if  God  was  c-ohm  to 
convert  a  sinner  and  let  the  sinner  sit  calmly  under  it  in° the  use 
;  of  means.  Horrible  !  No.  God  has  required  him  to  make  him 
i)  a  new  ueart  and  do  you  beware  how  you  comfort  him  with  an 
answer  of  falsehood. 

l.p13;  ^°™.etime.s  Professors  of  religion  will  try  to  comfort  a  sin¬ 
ner  by  telling  him,  "Do  not  be  discouraged  ;  I  was  a  longtime 
in  this  way  before  I  found  comfort.”  They  will  tell  him  “I 
,  was  un  er  conviction  so  many  weeks — or  perhaps  so  many 
months  or  sometimes  years,  and  have  gone  through  with  all 
this  and  know  just  how  you  feel,  your  experience  is  the  same 
with  mine,  precisely,  and  after  so  long  a  time  I  found  relief,  and 
I  don  t  doubt  you  will  find  it,  by  and  by.  Don’t  despair,  God 

T0U  S,°1on-  ’  Ted  a  sinner  to  take  courage  in  his 
rebellion  .  O,  horrible.  Such  professors  ought  to  be  ashamed, 
suppose  you  were  under  conviction  so  many  weeks,  and  after- 
>vaids  found ^ relief,  it  is  the  very  last  thing  you  ought  to  tell  to 
*m  anxious  sinner.  What  is  it  but  encouraging  him  to  hold  on 
vhen  his  business  is  to  submit.  Did  you  hold  out  so  many 
weeks  while  the  Spirit  was  striving  with  you.  You  only  de- 
UipHig0  mU°b  *be  m°re  to  be  damned,  for  your  obstinacy  and 

|  ,?J.nner  j  ]t  ]S  P°  S1£n  God  will  spare  you  so  long,  or  that  his 
1  .u.]  .  romam  with  you  to  be  resisted.  And  remember  if 

ie  fcpirit  is  taken  away,  you  will  be  sent  to  hell. 

14.  “I  have  faith  to  believe  you  will  be  converted.” 

! .  ^,ou  have.  faith  to  believe !  On  what  does  your  faith  rest'? 

,?  the  Promise  of  God  ?  On  the  influences  of  the  Holy  Ghost  ? 
hen  you  are  counteracting  your  own  faith.  The  very  design 
id  object  pf  the  Spirit  of  God,  is,  to  tear  away  from  the  sinner,  his 
,s  vestige  of  a  hope,  while  remaining  in  sin  ;  to  annihilate  every 
a°  a.n  ^  ’S’  10  may  cling  to.  And  the  object  of  your  instruc- 
m  s.iould  be  the  same.  You  should  fall  in  with  the  plan  of 
od.  Lt  is  only  m  this  way,  that  you  can  ever  do  any  good,  by 


322 


FALSE  COMFORTS  FOR  SINNERS. 


crowding1  him  right  up  to  the  work,  to  submit  at  once  and  leave 
his  soul  in  the  hands  of  God.  But  when  one  that  bethinks  is 
a  Christian,  tells  him,  “  I  have  faith  to  believe  you  will  be  con¬ 
verted,”  it  upholds  him  in  his  false  expectation.  Instead  of 
tearing  him  away  from  his  false  hopes,  and  throwing  him  upon 
Christ,  you  just  turn  him  ofF  to  hang  upon  your  faith,  and  find 
comfort  because  you  have  faith  for  him.  This  is  all  false  com¬ 
fort,  that  worketh  death. 

15.  “I  will  pray  for  you.”  Sometimes  professors  of  religion 
try  to  comfort  an  anxious  sinner  in  this  way,  by  telling  him,  “  I 
will  pray  for  you.”  This  is  false  comfort,  for  it  leads  the  sinner 
to  trust  in  those  prayers,  instead  of  trusting  in  Christ.  The 
sinner  says,  “  He  is  a  good  man,  and  God  hears  the  prayers 
of  good  men,  no  doubt  his  prayers  will  prevail  some  time, 
and  I  shall  be  converted,  I  don’t  think  I  shall  be  lost.”  And 
his  anxiety,  his  agony,  is  all  gone.  A  woman  said  to  a  minis¬ 
ter,  “  I  have  no  hope  now,  but  I  have  faith  in  your  prayers.” 
Just  such  faith,  this  is,  as  the  devil  wants  them  to  have — faith  in 


prayers  instead  of  faith  in  Christ. 

16.  “I  rejoice  to  see  you  in  this  way,  and  I  hope  you  will  be 

faithful,  and  hold  out.”  *  What  is  that  but  rejoicing  to  see  him 
in  rebellion  against  God?  For  that  is  precisely  the  ground  on 
which  he  stands.  He  is  resisting  conviction,  and  resisting  con¬ 
science,  and  resisting  the  Holy  Ghost,  and  yet  you  rejoice  to 
see  him  in  this  way,  and  hope  he  will  be  faithful  and  hold  out. 
There  is  a  sense,  indeed,  in  which  it  may  be  said  that  his  situa-i 
tion  is  more  hopeful  than  when  he  was  in  stupidity.  For  God 
has  convinced  him,  and  may  succeed  in  turning  and  subduing 
him.  But  that  is  not  the  sense  in  which  the  sinner  himself  will 1 
understand  it.  He  will  suppose  that  you  think  him  in  a  hope¬ 
ful  way,  because  he  is  doing  better  than  formerly.  When  his 
guilt  and  danger  are,  in  facg  greater  than  they  ever  were  before. 
And  instead  of  rejoicing,  you  ought  to  be  distressed  and  inil 
agony,  to  see  him  thus  resisting  the  Holy  Ghost,  for  every  mo¬ 
ment  he  does  this,  he  is  in  danger  of  being  left  of  God,  and 
given  up  to  hardness  of  heart  and  to  despair.  #  ! 

17.  “You  will  have  your  pay  for  this,  by  and  by,  God  will  I 
reward  you.”  Yes,  sinner,  God  will  reward  you,  if  you  con-j 
tinue  in  this  way,  he  will  put  you  in  the  fires  of  hell.  Reward  ! 
for  all  this  distress!  Yes,  if  you  are  ever  rewarded  for  it,  it  11 
will  be  in  hell.  I  once  heard  a  sinner  say,  “  I  feel  very  bad,  I  ■ 
have  strong  hopes  that  I  shall  get  my  reward.”  But  that  indi¬ 
vidual  afterwards  said,  “  Nowhere  can  there  be  found  so  black  i 
a  sinner  as  I  am,  and  no  sin  of  my  life  seems  so  black,  and 


FALSE  COMFORTS  FOR  SINNERS. 


323 


damning  as  tnat  expression.”  He  was  overwhelmed  with 
contrition,  that  he  should  ever  have  had  such  an  idea  as 
to  think  God  would  reward  him  for  suffering  so  much  distress 
when  he  brought  it  all  upon  himself,  needlessly,  by  his  wicked 
resistance  to  the  truth.  The  truth  is,  what  such  people  want  is 
to  comfort  the  sinner,  and  being  all  in  the  dark  themselves  on 
the  subject  of  religion,  they  of  course  give  him  false  comfort. 

18.  Another  false  comfort,  is  to  tell  the  sinner  he  has  not  rc~ 
'  penlecl  enough.  The  truth  is,  he  has  not  repented  at  all.  God 

always  comforts  the  sinner  as  soon  as  he  repents.  This  direc¬ 
tion  implies  that  his  feelings  are  right  as  far  as  they  go.  To 

imply  that  he  has  any  repentance,  is  to  tell  him  a  lie,  and  cheat 
him  out  of  his  soul. 

19.  People  sometimes  comfort  a  sinner  by  tellino-  him  “If 
you  are  elected,  you  will  be  brought  in.”  I  once  heard  of  a 
case  where  a.  person  under  great  distress  of  mind,  was  sent  to 
converse  with  a  neighboring  minister.  They  conversed  a  lono- 

*  vne’i a  v?  Person  went  away>  the  minister  said  to  him,  “  J 
should  like  to  write  a  line  by  you,  to  your  father.”  His  father 

was  a  pious  man.  The  minister  wrote  the  letter,  and  forgot  to 
seal  it.  As  the  sinner  was  going  home,  he  saw  that  the  letter 
was  not  sealed,  and  he  thought  to  himself;  that  probably  the 
minister  had  written  about  him,  and  his  curiosity  at  length  led 
lm  to  open  and  read  it.  And  there  he  found  it  written  to  this 
Durport :  “  Dear  Sir,  I  find  your  son  under  conviction,  and  in 
?reat  distress,  and  it  seems  not  easy  to  say  any  thing  to  give 
nm  relief.^  But,  if  he  is  one  of  the  elect,  he  will  surely  be 
wrought  in.  He  wanted  to  say  something  to  comfort  the  father 
iut  now  mark.  That  letter  had  well-nigh  ruined  his  soul.  He 
ettled  down  on  the  doctrine  of  election  ;  “  If  I  am  elected  I 
hall  be  brought  in,”  and  his  conviction  was  all  gone.  Years 
t  aenvaras  he  was  awakened  and  converted,  but  only  after  a 
reat  struggle,  and  never  until  that  false  impression  was  ob- 
terated  from  his  mind,  and  he  was  made  to  see  that  he  had  no- 

nng  at  all  to  do  with  the  doctrine  of  election,  but  if  he  did  not 
epent,  he  would  be  damned. 

20.  It  is  very  common  for  some  people  to  tell  an  awakened 
nner,  “  Y  ou  are  in  a  very  prosperous  way,  I  am  glad  to  see 
ou  so,  and  feel  encouraged  about  you.”  It  sometimes  seems, 

5  d  the  church  was  in  league  with  the  devil,  lo  help  sinners  re¬ 
st  the  Holy  Ghost  The  thing  that  the  Holy  Ghost  wants  to 
a  re  re  sinner  feel,  is,  that  all  his  ways  are  wrong,  and  that 
ey  lead  to  hell.  And  every  body  is  conspiring  to  make  the 
i|  ipositt  impiession.  The  Spirit  is  trying  to  discourage  him, 


FALSE  COMFORTS  FOR  SINNERS. 


and  they  are  trying  to  encourage  him;  the  Spirit  to  distress,  by 
showing  him  he  is  all  wrong,  and  they  to  comfort  him  by  saying 
he  is  doing  well.  Has  it  come  to  this,  that  the  worst  counter¬ 
action  to  the  truth,  and  the  greatest  obstacle  to  the  Spirit,  shall 
spring  from  the  church?  Sinner!  Do  not  believe  any  such 
thing.  You  are  not  in  a  hopeful  way.  You  are  not  doing  well, 
but  ill ;  as  ill  as  you  can,  while  resisting  the  Holy  Ghost. 

21.  Another  very  fatal  way,  in  which  false  comfort  is  given 
to  sinners,  is  by  applying  to  them  certain  scripture  promises 
which  were  designed  only  for  saints.  This  is  a  grand  device 
of  the  devil.  It  is  much  practised  by  the  Universalists.  But 
Christians  often  do  it.  For  example: 

(1.)  “Blessed  are  they  that  mourn,  for  they  shall  be  com 
forted.”  How  often  has  this  passage  been  applied  to  anxious 
sinners,  who  were  in  distress  because  they  would  not  submit  to 
God;  blessed  are  ye  that  mourn.  Indeed!  That  is  true,  where 
they  mourn  with  godly  sorrow.  But  what  is  this  sinner  mourn 


ino-  about?  He  is  mourning  because  God’s  law  is  holy 


and  his  terms  of  salvation  so  fixed  that  he  cannot  bring  them 


down  to  his  mind.  Tell  such  a  rebel— Blessed  are  they  that 
mourn  !  You  might  just  as  well  apply  it  to  those  that  are  in 
bell.  There  is  mourning  there  too.  The  sinner  is  mourning 
because  there  is  no  other  way  of  salvation,  because  God  is  so 
holy  that  he  requires  him  to  give  up  all  his  sins,  and  he  feels, 
that  the  time  has  come,  that  he  must  either  give  them  up,  or  be 
damned.  Shall  we  tell  him,  he  shall  be  comforted?  Go  and  tell 
the  devil,  “  Poor  devil,  you  mourn  now,  but  the  Bible  says  you 
are  blessed  if  you  mourn,  and  you  shall  be  comforted  by  and  by  ” 

(2.)  “  They  that  seek  shall  find.”  This  is  said  to  sinners  in 
such  a  way,  as  to  imply  that  the  anxious  sinner  is  seeking  reli- 
o-ion.  This  promise  was  made  in  reference  to  Christians,  who 
ask  in  faith,  and  seek  to  do  the  will  of  God,  and  is  not  applicable 
to  those  who  are  seeking  hope  or  comfort;  but  to  holy  seeking. 
To  apply  it  to  an  impenitent  sinner,  is  only  to  deceive  him,  for 
his  seeking  is  not  of  this  character.  To  tell  him  “  You  art, 
seeking,  are  you?  Well,  seek,  and  you  shall  find,’  is  tc 
cherish  a  fatal  delusion.  While  he  remains  impenitent,,  he1 
has  not  a  desire,  which  the  devil  might  not  have,  and  remain  o, I 
devil  still. 

If  he  had  desire  to  do  his  duty,  if  he  was  seeking  to  do  the 
will  of  God,  and  give  up  his  sins,  he  would  be  a  Christian.  But 
to  comfort  an  impenitent  sinner,  with  such  a  promise,  you  might  < 


just  as  well  comfort  Satan. 

(3.)  “  Be  not  wuary  in  well  doing,  for  in  due  time  you  shall 


false  comforts  for 


SINNERS. 


325 


» wlrH  y°r  fatlnt  Til”  To  this  to  asinner  for  comfort  is 
absurd.  Just  as  if  he  was  doing-  somethin^  to  please  God  He 

k  ^aS  never  done  well,  and  never*  has  done^ore  fl  than  now 

Suppose  my  neighbor,  who  came  in  while  I  was  tryin  “0  sub' 

due  my  child  should  say  to  the  child,  In  due  time  y&ou  shaU 

reap  if  you  faint  not,-'  what  should  I  say?  “Reapkes  von 

s  a  reap,  if  you  do  not  give  up  your  obstinacy,  you  shall’rean 

indeed  for  I  will  apply  the  rod.:’  So  the  struggling  sinner  shall 

22  £±TaT°f  he‘r'’  *  h6d0eS  >t°tgiveSuPhis  s"ns 

verse  with!  Pr°fess°rs.°f  religion,  when  they  attempt  to  con¬ 
verse  with  awakened  sinners,  are  very  fond  of  saying  “  I  will 

gives  tUhemdyevUPaerrCde|  f  V  da"Serous  snare a"d  often 
gives  the  devil  a  handle  to  lead  him  to  hell,  by  tryino-  to  conv 

your  experience  If  you  tell  it  to  him,  and  he  thinks  it  is  a  Chns^ 

tian  experience  he  will  almost  infallibly  be  trying  to  imitate  it 

and  instead  of  following  the  gospel,  or  the  leadings  of  the  Sni- 

Idas  wTasT1'  1,6  “  f0ll°t;Ving  This  is^ab- 

»urd  as  well  as  dangerous.  He  never  will  have  just  such  feel- 

wfn>!Spy°U  h-aA  N°  hvo  Persons  were  ever  exercised  just  alike 

fuch  a  eoCseT3  are  n  nnlike  aS  their  countenances: 

ha  couise  is  very  likely  to  mislead  him.  The  design  is 

raghtnnot"m’hbUt  ‘°  encoura£e  him'at  the  very  point  whefe’he 
ught  not  to  be  encouraged,  before  he  has  submitted  to  God 

d  it  is  calculated  to  impede  the  work  of  God  in  his  soul. 

hat  tlmes  will  people  tell  an  awakened  sinner 

hat  God  has  begun  a  good  work  m  him,  and  he  will  carry  it 

n.  1  have  known  parents  talk  so  with  their  children  and  as 
oon  as  they  saw  their  children  awakened,  give  up  all  former 

“7  and  “‘a6  d°Wn  at  their  ease'  linking  that 

ow  God  had  begun  a  good  work  in  their  children,  he  would 

trry  it  on.  It  would  be  just  as  rational  for  a  farmer  to  say  so 

wJlT!^  S°°n  35  “  CJ°meS  UP  out  of  the  gro“nd' 

ly,  Well  God  has  begun  a  good  work  in  my  field,  and  he 
carry  it  on.  What  would  be  thought  of  a  farmer  who 
lould  neglect  to  put  up  his  fence  because  God  had  begun  the 

[I  ,  °  8lvln£  lllm  a  .croP  °f  grain?  If  you  tell  a  sinner  so, 
d  he  believes  you,  it  will  certainly  be  his  destruction,  for  it 
ill  prevent  his  doing  that  which  is  absolutely  indispensable  to 

®  saved-  If  as  soon  as  the  sinner  is  awakened,  he  is 

ii0ht  that  now  God  has  begun  a  good  work,  that  only  needs  to 
carried  on,  and  that  God  will  surely  carry  it  on,  he  sees  that 
;  Has  no  further  occasion  to  be  anxious,  for,  in  fact,  he  has  no- 
tng  more  to  do.  And  so  he  will  be  relieved  from  that  intoler- 
le  pressure  of  present  obligation,  to  repent  and  submit  to  God 

28 


326 


FALSE  COMFORTS  FOR  SINNERS. 


And  if  he  is  relieved  from  his  sense  of  obligation  to  do  it,  he 

will  never  do  it.  - 

24.  Some  will  tell  the  sinner,  “  Well,  you  have  broken  off 
your  sins,  have  you  ?”  “  O,  yes,”  says  the  sinner.  ”W  hen  it  is 

all  false,  he  has  never  forsaken  his  sins  for  a  moment,  he  has 
only  exchanged  one  form  of  sin  for  another  5  only  placed  him¬ 
self  in  a  new  attitude  of  resistance.  And  to  tell  him,  he  hasbrc- 


ken  them  off,  is  to  give  him  false  comfort. 

25.  Sometimes  this  direction  is  given  for  the  purpose  of  re¬ 
lieving  the  agony  of  an  anxious  sinner,  “  Do  what  you  can,  and 
God  will  do  the  rest,”  or  “  Do  what  you  can,  and  God  will  help 
you.”  This  is  the  same  as  telling  a  sinner,  “You  can’t  do 
what  God  requires  you  to  do,  but  if  you  will  do  what  you  can, 
God  will  help  you,  as  to  the  rest.”  Now  sinners  often  get  the: 
idea  that  they  have  done  all  they  can,  when,  in  fact,  they  have 
done  nothing  at  all,  only  resisted  God  with  all  their  might.  I 
have  often  heard  them  say,  “  I  have  done  all  I  can,  and  I  get  no 
relief,  what  can  I  do  more  ?”  Now,  you  can  see  how  comforting  it 
must  be  to  such  a  one  to  have  a  professor  of  religion  come  m 
and  say,  “  If  you  will  do  what  you  can,  God  will  help  you. 

It  relieves  all  his  keen  distress  at  once.  He  may  be  uneasy, 

and  unhappy,  but  his  agony  is  gone. 

26.  Again  they  say,  “  You  should  be  thankful  for  what  you 
have,  and  hope  for  more.''  If  the  sinner  is  convicted,  they  tell 
him  he  should  be  thankful  for  conviction,  and  hope  for  conver¬ 
sion.  If  he  has  any  feeling,  he  should  be  thankful  for  wThal 
feeling  he  has,  just  as  if  his  feeling  was  religious  feeling,  when 
he  has  no  more  religion,  than  Satan.  He  has  reason  to  be  j 
thankful,  indeed  j  thankful  that  he  is  out  of  hell,  and  thankful 
that  God  is  yet  waiting  on  him.  But  it  is  ridiculous  to  tell  him! 
he  should  be  thankful  in  regard  to  the  state  of  his  mind,  when 
he  is  all  the  while  resisting  his  Maker  with  all  his  might. 


ERRORS  IN  PRAYING  FOR  SINNERS. 

I  will  here  mention  a  few  errors  in  praying  for  sinners  ir  I 
their  presence,  by  which  an  unhappy  impression  is  made  or  I 
their  minds,  in  consequence  of  which,  they  often  obtain  lalsi 
comfort  in  their  distress. 

1.  People  sometimes  pray  for  sinners,  as  if  they  deserved  tg| 
be  pitied  more  than  blamed.  They  pray  for  them  as  mourn¬ 
ers,  “  Lord  help  these  pensive  mourners,”  as  if  they  were  ; 
just  mourning,  like  one  that  had  lost  a  friend,  or  met  some  othei 
calamity,  and  they  could  not  help  it,  and  were  very  sorry  for  it 
but  death  would  come,  and  so  they  were  greatly  to  be  pitied,  as 


327 


FALSE  COMFORTS  FOR  SINNERS. 


they  were  sitting  there,  sad,  pensive,  and  sighing.  The  Bible 
Bever  talks  so.  It  pities  sinners,  but  it  pities  them  as  mad  and 
guilty  rebels,  guilty,  and  deserving  to  go  to  hell,  not  as  poor 
pensive  mourners,  that  can’t  help  it,  that  want  to  be  relieved 
but  can  do  nothing  but  sit  and  mourn. 

2.  Praying  for  them  as  poor  sinners.  Does  the  Bible  ever 
use  any  such  language  as  this?  The  Bible  never  speaks  of 
them  as  ‘  poor  sinners,”  as  if  they  deserved  to  be  pitied  more 
than  blamed.  Christ  pities  sinners  in  his  heart.  And  so  does 
God  pity  them.  He  feels  in  his  heart,  all  the  gushings  of  com- 
passion  for  them,  when  he  sees  them  going  on,  obstinate  and 
will ul  in  gratifying  their  own  lusts,  at  the  peril  of  his  eternal 
wratii.  But  he  never  lets  an  expression  escape  from  him  as  if 
the  sinner  was  just  a  “  poor  creature”  to  be  pitied,  as  if  he  could 
not  help  it.  1  he  idea  that  he  is  poor,  rather  than  wicked,  un- 
ioi t unate,  rather  than  guilty,  relieves  the  sinner  greatly.  I  have 
seen  the  sinner  writhe  with  agony  under  the  truth,  in  a  meet- 
mg  unt!1  somebody  begun  to  pray  for  him  as  a  poor  creature. 
Ana  then  he  would  gush  out  into  tears,  and  weep  profusely,  and 
■Link  he  was  greatly  benefited  by  such  a  prayer.  “  O,  what  a 
qo°d  prayer  that  was.”  If  you  go  now  and  converse  with  that 
sinner,  you  will  find  he  is  pitying  himself  as  a  poor  unfortunate 
feature,  perhaps  weeping  over  his  unhappy  condition,  but  his 

convictions  OF  sin,  his  deep  impressions' of  awful  guilt 
ire  all  gone.  ’ 


Praying  that  God  would  help  the  sinner  to  repent.  “  O 
Lord  enable  this  poor  sinner  to  repent  now  ”  This  conveys 
he  idea  to  the  sinner’s  mind,  that  he  is  now  trying  with  all  his 
night  to  repent,  and  that  he  cannot  do  it,  and  therefore  Chris- 
ians  are  calling  on  God  to  help  him,  and  enable  him  to  do  it. 
Host  professors  of  religion  pray  for  sinners,  not  that  God  would 
nake  them  willing  to  repent,  but  that  he  would  enable  them, 
u  make  them  able.  No  wonder  their  prayers  are  not  heard, 
rhey  relieve  the  sinner  of  his  sense  of  responsibility,  and  that 
elieves  his  distress.  But  it  is  an  insult  to  God,  as  if  God  had 
ommanded  a  sinner  to  do  what  he  could  not  do. 

4.  People  sometimes  pray,  “  Lord,  these  sinners  are  seeking 

CC)  SOTTOWl  71 Q .  This  language  is  an  allusion  to  what  took 
lace  ac  the  time  when  Jesus  was  a  little  boy,  and  went  into  the 
-mple  to  talk  with  the  rabbies  and  doctors.  His  parents,  you 
ecollect,  went  a  day’s  journey  towards  home,  before  they  missed 
im,  and  then  they  turned  back,  and  after  looking  all  around, 
ley  found  the  little  Jesus  standing  in  the  temple  and  disputing 
utn  the  learned  men,  and  his  mother  said  to  him,  “Son,  why 


328 


FALES  COMFORTS  FOR  SINNERS. 


hast  thou  thus  dealt  with  us  ?  behold,  thy  father  and  I  have  i 
sought  thee  sorrowing”  And  so  this  prayer  represents  sinners 
as  seeking  Jesus,  and  he  hides  himself  from  them,  and  they  look 
all  around,  and  hunt,  and  try  to  find  him,  and  wonder  where 
Jesus  is,  and  say,  “  Lord,  we  have  sought  Jesus  these  three  4} 
days,  sorrowing.”  It  is  a  LIE.  No  sinner  ever  sought  Jesus  | 
with  all  his  heart  three  days,  or  three  minutes,  and  could  not  I 
find  him.  There  Jesus  stands  at  his  door  and  knocks,  there  he  I 
is  right  before  him  pleading  with  him,  and  facing  him  down  i  a 
with  all  his  false  pretences.  Seeking  him  !  The  sinner  may  ( i 
whine  and  cry,  “  O,  how  I  am  sorrowing,  and  seeking  Jesus.”! 
It  is  no  such  thing;  Jesus  is  seeking  you.  And  yet  how  many! 
oppressed  consciences  are  relieved  and  comforted  by  hearing  one! 
of  these  prayers. 

5.  “  Lord,  have  mercy  on  these  sinners,  who  are  seeking  thy  I 
love  to  know”  This  is  a  favorite  expression  with  many,  as  if  I 
sinners  were  seeking  to  know  the  love  of  Christ,  and  couid  not.  I 
No  such  thing.  They  are  not  seeking  the  love  of  Christ,  but! 
seeking  to  get  to  heaven  without  Jesus  Christ.  Just  as  if  they! 
were  seeking  it,  and  he  was  so  hard-hearted  that  he  would  not ! 
let  them  have  it. 

6.  “  Lord,  have  mercy  on  these  penitent  souls  ;”  calling  I 
anxious  sinners  penitent  souls.  If  they  are  penitent,  they  are  9 
Christians.  To  make  an  impression  on  an  unconverted  sinner  I 
that  he  is  penitent,  is  to  make  him  believe  a  lie.  But  it  is  very  j 
comforting  to  the  sinner,  and  he  likes  to  take  it  up,  and  pray  it  I 
over  again,  “O  Lord,  I  am  a  poor  penitent  soul,  I  am  very  i 
penitent,  I  am  so  distressed,  Lord  have  mercy  on  a  poor  peni-  i 
tent.”  Dreadful  delusion ! 

7.  Sometimes  people  pray  for  anxious  sinners  as  humble  souls. 

“  O  Lord,  these  sinners  have  humbled  themselves.”  Why,  that  I 
is  not  true,  they  have  not  humbled  themselves;  if  they  had, 
the  Lord  would  have  raised  them  up  and  comforted  them,  as  he 
has  promised.  There  is  a  hymn  of  this  character,  that  has  | 
done  great  mischief.  It  begins, 

“Come  humble  sinner  in  whose  breast 
A  thousand  thoughts  revolve.” 

This  hymn  was  once  given  by  a  minister  to  an  awakened  sin-  i 
ner,  as  one  applicable  to  his  case.  He  began  to  read,  “Come  [ 
humble  sinner.”  He  stopped,  “  Humble  sinner,  that  is  not  ap¬ 
plicable  to  me,  I  am  not  a  humble  sinner.”  Ah,  how  well  was 
it  for  him  that  the  Holy  Ghost  had  taught  him  better  than  the 
hymn.  If  the  hymn  had  said,  Come  anxious  sinner,  or  guilty 
sinner,  or  trembling  sinner,  it  would  have  been  well  enough, 


329 


FALSE  COMFORTS  FOR  SINNERS. 


but  to  call  him  a  humble  sinner  would  not  do.  There  are  a 
vast  many  hymns  of  the  same  character.  It  is  very  common  to 
find  sinners  quoting  the  false  sentiments  of  some  hymn  to  ex- 
.  cuse  themselves  in  rebellion  against  God.  * 

_A“  ‘”ntrrnt°l1‘!irae  h-  heard, a  Pra,yer-  quite  lately,  in  these 
,  Lord,  these  sinners  have  humbled  themselves  and 
come  to  thee  as  well  as  they  know  how.  If  they  knew’  any 
better,  they  would  do  better,  but  O  Lord,  as  they  have  come  to 
thee,  in  the  best  manner  they  can,  we  pray  thee  accept  them  and 
shew  mercy.”  Horrible! 

.  8*  Father,  forgive  them,  they  know  not  what 

they  do.  This  is  the  prayer  which  Christ  made  for  his  mur¬ 
derers.  And,  m  that  case,  it  was  true,  they  did  not  know  what 
they  were  doing,  for  they  did  not  believe  that  Jesus  Christ  was 
the  Messiah  But  it  cannot  be  said  of  sinners  under  the  gospel, 
hey  do  not  know  what  they  are  doing.  They  do  know  what 
they  are  doing.  1  hey  do  not  see  the  full  extent  of  it,  but  they 

are$mmr]g  against  God,  and  rejecting  Christ, 
and  the  difficulty  is,  that  they  are  unwilling  to  submit  to  God 
But  such  a  prayer  is  calculated  to  make  him  feel  relieved,  and 
make  him  say,  “  Lord,  how  can  you  blame  me  so,  I  am  a  poor 
ignorant  creature,  I  dorJt  know  how  to  do  what  is  required  of 
me.  If  I  knew  how,  I  would  do  it.” 


9.  Another  expression  is,  “Lord,  direct  these  sinners,  who 
are  inquiring  the  way  to  Zion,  with  their  faces  thitherward” 
but  this  language  is  only  applicable  to  Christians.  Sinners 
have  not  their  faces  towards  Zion,  their  faces  are  set  toward 

elk  And  how  can  a  sinner  be  said  to  be  “  inquiring  the  way” 
to  Zion,  when  he  has  no  disposition  to  go  there.  The  real  dif¬ 
ficulty  is,  that  he  is  unwilling  to  WALK  in  the  way  in  which 
he  knows  he  ought  to  go. 

10.  People  pray  that  sinners  may  have  more  conviction.  Or, 

t  lejr  pray  that  sinners  may  go  home  solemn  and  tender,  and 
take  the  subject  into  consideration,  instead  of  praying  that  they 
may  regent  now.  Or,  they  pray  as  if  they  supposed  the  sinner 
was  tailing  to  do  what  is  required.  All  such  prayers,  are  just 
such  prayers,  as  the  devil  wants.  He  wishes  to  have  such 
prayeis,  and  I  dare  say  he  does  not  care  how  many  such  are 
offered.  J 

Sometimes  I  have  seen  in  an  anxious  meeting,  or  when  sin¬ 
ners  have  been  called  to  the  anxious  seats,  and  the  minister  has 
made  the  way  of  salvation  all  plain  to  them,  and  taken  away 
a  tne  stumbling  blocks  out  of  their  path,  and  removed  the 
arkness  cf  their  minds  on  the  several  points,  and  when  they 

28* 


330  FALSE  COMFORTS  FOR  SINNERS. 

are  just  ready  to  yield,  some  one  will  be  called  on  to  pray,  and 
instead  of  praying  that  they  may  repent  now ,  he  begins  to  pray, 
“O  Lord,  we  pray,  that  these  sinners  may  be  solemn,  that  they 
may  have  a  deep  sense  of  their  sinfulness,  that  they  may  go 
home  impressed  with  their  lost  condition,  that  they  may  attempt 
nothing  in  their  own  strength,  that  they  may  not  lose  their  con¬ 
victions,  and  that,  in  thine  own  time  and  way,  they  may  be 
brought  out  into  the  glorious  light  and  liberty  of  the  sons  of 


God” 

Instead  of  bringing  them  right  up  to  the  point  of  immediate 
submission,  on  the  spot,  it  gives  them  time  to  breathe,  it  lets  off; 
all  the  pressure  of  conviction,  and  he  breathes  freely  again  and 
feels  relieved,  and  sits  down  at  his  ease.  Thus,  when  the  sin¬ 
ner  i§  brought  up,  as  it  were,  and  stands  at  the  gate  of  heaven, 
such  a  prayer,  instead  of  pushing  him  in,  sets  him  away  back  j 
again, — “  There,  poor  thing,  sit  there  till  God  helps  you.” 

11.  Christians  sometimes  pray  in  such  a  manner  as  to  make 
the  impression  that  Christ  is  the  sinner’s  friend,  in  a  dif¬ 
ferent  sense  from  what  God  the  Father  is.  They  pray  to  him, 

“  O,  thou  friend  of  sinners,”  as  if  God  was  full  of  wrath,  and 
stern  vengeance,  just  going  to  crush  the  poor  wretch,  till  Jesus 
Christ  comes  in  and  takes  his  part,  and  delivers  him.  Now 
this  is  all  wrong.  The  Father  and  the  Son  are  perfectly  agreed, 
their  feelings  are  all  the  same,  and  both  are  equally  disposed  to 
have  sinners  saved.  And  to  make  such  an  impression,  deceives 
the  sinner,  and  leads  to  wrong  feelings  towards  God.  To  rep¬ 
resent  God  the  Father  as  standing  over  him,  with  the  sword  of  j 
justice  in  his  hand,  eager  to  strike  the  blow,  till  Christ  inter¬ 
poses,  is  not  true.  The  Father  is  as  much  the  sinner’s  friend  as 
the  Son.  His  compassion  is  equal.  But  if  the  sinner  gets  this 
unfavorable  idea  of  God  the  Father,  how  is  he  ever  to  love  him 
with  all  his  heart,  so  as  to  say  “  Abba,  Father.” 

12.  The  impression  is  often  made  by  the  manner  of  praying, 
that  you  do  not  expect  sinners  to  repent  now,  or  that  you  expect 
God  to  do  their  duty,  or  that  you  wish  to  encourage  them  to 
trust  in  your  prayers.  And  so,  sinners  are  ruined.  Never  j 
pray  so  as  to  make  the  impression  on  sinners,  that  you  secretly  ; 
hope  they  are  Christians  already,  or  that  you  feel  a  strong  con¬ 
fidence  they  will  be,  by  and  by,  or  that  you  half  believe  they 
are  converted  now.  This  is  always  unhappy.  Multitudes  are  i 
deceived  with  false  comfort,  in  this  way,  and  prevented,  just  at  ' 
the  critical  point,  from  making  the  final  surrender  of  themselves 
to  God. 

Brethren,  I  find  this  field  so  broad  that  I  cannot  possibly  men- 


FALSE  COMFORTS  FOR  SINNERS. 


331 

tion  all  I  wished  to  say.  There  are  many  other  things  that  I 
intended  to  touch  upon  this  evening,  but  the  time  is  too  far  spent. 
I  must  close  with  a  few  brief 

REMARKS. 

1.  Many  persons  who  deal  in  this  way  with  anxious  sinners, 
do  it  from  false  pity.  They  feel  so  much  sympathy  and  com¬ 
passion,  that  they  cannot  bear  to  tell  them  the  truth,  which  is 
necessary  to  save  them.  As  well  might  a  surgeon,  when  he 
sees  that  a  man’s  arm  must  be  amputated,  or  he  will  die,  indulge 
this  feeling  of  false  pity,  and  just  put  on  a  plaster,  and  give  him 
an  opiate.  1  here  is  no  benevolence  in  that.  True  benevolence 
would  lead  the  surgeon  to  hide  his  feelings,  and  to  be  cool  and 
calm,  and  with  a  keen  knife,  cut  the  limb  off  and  save  the  life. 
It  is  false  tenderness  to  do  any  thing  short  of  that.  I  once  saw  a 
woman  under  distress  of  mind,  who  had  been  well  nigh  driven 
to  despair  for  months.  Her  friends  had  tried  all  these  false 
comforts  without  effect,  and  they  brought  her  to  see  a  minister. 
She  was  emaciated,  and  worn  out  with  agony.  The  minister 
set  his  eye  upon  her,  and  poured  in  the  truth  upon  her  mind, 
and  rebuked  her  in  a  most  pointed  manner.  The  woman  who 
was  with  her,  interfered,  she  thought  it  cruel,  and  said,  “  O,  do 
i  comfort  her,  she  is  so  distressed,  don’t  trouble  her  any  more,  she 
cannot  bear  it.  He  turned,  and  rebuked  her,  and  sent  her  away, 
and  then  poured  in  the  truth  upon  the  anxious  sinner  like  fire, 
and  in  five  minutes  she  was  converted,  and  went  home  full  of 
joy.  The  plain  truth  swept  all  her  false  notions  awTay,  and  in 
a  few  moments  she  was  joyful  in  God. 

2.  This  treatment  of  anxious  sinners,  administering  their 
false  comfort,  is,  in  fact,  cruelty.  It  is  cruel  as  the  grave,  as 
cruel  as  hell,  for  it  is  calculated  to  send  the  sinner  down  to  its 
burning  abyss.  Christians  feel  compassion  for  the  anxious,  and 
so  they  ought.  But  the  last  thing  they  ought  to  do,  is  to  flinch 
just  at  the  point  where  it  comes  to  a  crisis.  They  should  feel 
compassion,  but  they  should  show  it  just  as  the  surgeon  does, 
when  he  deliberately  goes  to  work,  in  the  right  and  best  way, 
and  cuts  off  the  man’s  arm,  and  thus  cures  him  and  saves  his 
life.  Just  so  Christians  should  let  the  sinner  see  their  compas¬ 
sion  and  tenderness,  but  they  should  take  God’s  part,  fully  and 
decidedly.  I  hey  should  lay  open  to  the  sinner,  the  worst  of  his 
case,  expose  his  guilt  and  danger,  and  then  lead  him  right  up 
to  the  cross,  and  insist  on  instant  submission.  They  must  have 
firmness  enough  to  do  his  work  thoroughly,  and  if  they  see  the 
sinner  distressed  and  in  agony,  still  they  must  press  him  right 


332  FALSE  COMFORTS  FOR  SINNERS. 

on,  and  not  give  way  in  the  least,  however  much  he  may  be  in 
agony,  but  still  press  on  till  he  yield. 

To  do  this  often  requires  nerve.  I  have  often  been  placed  in 
circumstances,  to  know  this  by  experience.  I  have  iound  my¬ 
self  surrounded  by  anxious  sinners,  in  such  distress,  as  to. make 
every  nerve  tremble,  some  overcome  with  emotion  and  lying  on 
the  floor,  some  applying  camphor  to  prevent  their  fainting,  others 
shrieking  out  as  if  they  were  just  going  to  hell.  Now,  suppose 
any  one  should  give  false  comfort  in  such  a  case  as  this.  Sup¬ 
pose  he  had  not  nerve  enough  to  bring  them  right  up  to  the 
point  of  instant  and  absolute  submission.  How  unlit  is  such  a 
man  to  be  trusted  in  a  case  like  this. 

3.  Sometimes  sinners  become  deranged  through  despair  and 
anguish  of  mind.  Where  this  is  the  case,  it  is  almost  always 
because  those  who  deal  with  them  try  to  encourage  them  with 
false  comfort,  and  thus  lead  them  to  such  a  conflict  with  the 
Holy  Ghost.  They  try  to  hold  them  up,  while  God  is  trying 
to  break  them  down.  And  by  and  by,  the  sinner’s  mind  gets 
confused  with  this  contrariety  of  influences,  and  he  either  goes 
deranged,  or  is  driven  to  despair. 

4.  If  you  are  going  to  deal  with  sinners,  remember  that  you 
are  soon  to  meet  them  in  judgment,  and  be  sure  to  treat  them  in 
such  a  way  that  if  they  are  lost,  it  will  be  their  own  fault.  Do 
not  try  to  comfort  them  with  false  notions  now,  and  have  them 
reproach  you  with  it  then.  Better  suppress  your  false  sympa¬ 
thy,  and  let  the  naked  truth  cleave  them  asunder,  joints  and 
marrow,  than  to  soothe  them  with  false  comfort,  and  beguile 
them  away  from  God. 

5.  Sinner !  if  you  converse  with  any  Christians,  and  they  tell 
you  to  do  any  thing,  first  ask,  “  If  I  do  that ,  shall  I  be  saved?” 
You  may  be  anxious,  and  not  be  saved.  You  may  pray,  and 
not  be  saved.  You  may  read  your  bible,  and  not  be  saved.  You 
may  use  means,  in  your  way,  and  not  be  saved.  Whatever  they 
tell  you  to  do,  if  you  can  do  it  and  not  be  saved,  do  not  attend  to 
such  instructions.  They  are  calculated  to  give  you  false  com¬ 
fort,  and  divert  your  attention  from  the  main  thing  to  be  done, 
and  beguile  you  down  to  hell.  Do  not  follow  any  such  direc¬ 
tions,  lest  you  should  die  while  doing  it,  and  then  there  is  no 
retrieve. 

Finally,  never  tell  a  sinner  any  thing,  or  give  him  any  di¬ 
rection,  that  will  lead  him  to  stop  short,  or  that  does  not  include 
absolute  submission  to  God.  To  let  him  stop  at  any  point  short 
of  this,  is  infinitely  dangerous.  Suppose  you  are  at  an  anxious 
meeting,  or  a  prayer-meeting,  and  tell  a  sinner  to  pray,  or  to 


FALSE  COMFORTS  FOR  SINNERS. 


333 


ftn  k'fl  a7uthln^  short  of  ^ving  repentance,  and  he 

5  fa  T?d  bAreak hlu  n-eck  tIlat  night’ of whom  would  his  Wood 

be  required?  A  youth  m  New  England  once  met  a  minister 
in  le  street,  and  asked  him  what  he  should  do  to  be  saved. 
The  minister  told  him  to  go  home  and  go  into  his  chamber  and 
kneel  down  and  give  his  heart  to  God.  “  O,  sir,”  said  the’boy, 
I  feel  so  bad,  I  am  afraid  I  shall  not  live  to  get  home.”  The 
minister  saw  his  error,  and  felt  the  rebuke,  thus  unconsciously 

to  God  h  a  J  3  i  6  t0M  him’  “  Wel1’ then’  Sivc  y°ur  bean 
o  God  here,  and  go  home  to  your  chamber  and  tell  him  of  it  ” 

Oh,  it  is  enough  to  make  one’s  heart  bleed,  to  see  so  many 

miserable  comforters  for  anxious  sinners,  in  whose  answers  there 

remameth  falsehood.  What  a  vast  amount  of  spiritual  quackery 

there  is  in  the  world,  and  how  many  “  forgers  of  lies”  there  are, 

physicians  of  no  value,  ’  who  know  no  better  than  to  comfort 

smners  with  false  hopes,  and  delude  them  with  their  «  old  wives’ 

Ivrnn^hanni Tenue’  °r  wh°  give  wa?  to  false  tenderness  and 
sympathy,  till  they  have  not  firmness  enough  to  see  the  sword  of 

the  spirit  applied,  to  cut  men  to  the  soul,  and  lay  open  the  sin¬ 
ner  s  naked  heart.  Alas  !  that  so  many  are  ever  put  into  the 
ministry,  who  have  not  skill  enough  to  administer  the  gospel  re- 
medy  nor  firmness  enough  to  stand  by  and  see  the  Spirit  of 
God  do  its  work,  m  breaking  up  the  old  foundations,  and  crush- 

mg  ali  the  rotten  hopes  of  a  sinner,  and  breaking  him  all  down 
at  the  feet  of  Jesus. 


LECTURE  XVIII. 


DIRECTIONS  TO  SINNERS. 

Text.—"  What  shall  I  do  to  be  saved."— Acts.  xvi.  30. 

These  are  the  words  of  the  jailor  at  Philippi,  the  question 
which  he  put  to  Paul  and  Silas,  who  were  then  under  his  care 
as  prisoners.  Satan  had,  in  many  ways,  opposed  these  servants 
of  God  in  their  work  of  preaching-  the  Gospel,  and  had  been  as 
often  defeated  and  disgraced.  But  here,  at  Philippi,  he  devised 
a  new  and  peculiar  project  for  frustrating  their  labors.  There 
was  a  certain  woman  at  Philippi,  who  was  possessed  with  a 
spirit  of  divination,  or  in  other  words,  the  spirit  of  the  devil,  and 
brought  her  masters  much  gain  by  her  soothsaying.  The  devil 
set  this  woman  to  follow  Paul  and  Silas  about  the  streets,  and 
as  soon  as  they  had  begun  to  gain  the  attention  of  the  people, 
she  would  come  in  and  cry,  “These  men  are  the  servants  of 
the  most  high  God,  which  show  unto  us  the  way  of  salvation.” 
That  is,  she  undertook  to  second  the  exhortations  of  the  preach* 
ers,  and  added  her  testimony,  as  if  to  give  additional  weight  to 
their  instructions.  The  effect  of  it  was  just  what  Satan  desired. 
The  people  all  knew  that  this  was  a  wicked,  base  woman,  and 
when  they  heard  her  attempting  to  recommend  this  new  preach¬ 
ing,  they  were  disgusted,  and  concluded  it  was  all  of  a  piece. 
The  devil  knew  that  it  would  not  do  him  any  good,  but  wouM 
help  their  cause,  to  set  such  a  person  to  oppose  the  preaching  ol 
the  apostles,  or  to  speak  against  it.  The  time  had  gone  by,  for 
that  to  succeed.  And,  therefore,  he  comes  round  the  other  way, 
and  takes  the  opposite  ground,  and  by  setting  her  to  praise  them 
as  the  servants  of  God,  and  to  bear  her  polluted  testimony  in 
favor  of  their  instructions,  he  led  people  to  suppose  the  apostles 
were  of  the  same  character  with  her,  and  had  the  same  spirit 
that  she  had,  and  thus  all  their  efforts  were  defeated.  Paul  saw 
that  if  things  went  on  so,  he  should  be  totally  baffled,  and  never 
succeed  in  establishing  a  church  at  Philippi.  And  he  turns 
round  to  her,  and  commands  the  foul  spirit,  in  the  name  of  Jesus 
Christ,  to  come  out  of  her.  When  her  masters  saw  that  the 
hope  of  their  gains  was  gone,  they  raised  a  great  persecution, 
and  caught  Paul  and  Silas,  and  made  a  great  ado,  and  brought 
them  before  the  magistrates,  and  raised  such  a  clamor  that  the 


directions  to  sinners. 


335 


tlie^tocks63  Sjlllt  them  UP  ^  prison’  and  made  their  feet  fast  in 

Thus,  they  thought  they  had  put  down  the  excitement.  But 
at  midnight  Paul  and  Siks  prayed  and  sang  praises,  and  the 
pi  isoners  heard  them.  This  old  prison  that  had  so  long  echoed 
to  the  voice  of  blasphemy  and  oaths,  now  resounded  with  the 
piaises  of  God,  and  these  walls,  that  had  stood  so  firm,  now 
tremoled  under  the  power  of  prayer.  The  stocks  were  unloosed, 
the  gates  thrown  open,  and  every  one’s  bands  broken.  The 
jailor  was  aroused  from  his  sleep,  and  when  he  saw  the  prison 
doors  opened,  as  he  knew,  that  if  the  prisoners  had  escaped, 
he  must  pay  for  it  with  his  life,  he  drew  his  sword,  and  was 
aboih  to  kill  himself.  _  But  Paul,  who  had  no  notion  of 
escaping  clandestinely,  cried  out  to  him  instantly,  “  Do  thyself 
no  hurra  for  we  are  all  here.”  And  the  Jailor  called  lor  a 
jipht,  and  sprang  in,  and  came  trembling,  and  fell  down  before 
his  prisoners,  Paul  and  Silas,  and  brought  them  out,  and  said, 

Sirs,  what  must  I  do  to  be  saved  ?” 

In  my  last  lecture,  I  dwelt  at  some  length  on  the  false  instruc¬ 
tions  given  to  sinners  under  conviction,  and  the  false  comforts 
too  often  administered,  and  the  erroneous  instructions  which 
such  persons  receive  It  is  my  design,  to-night,  to  show  what 
are  the  instructions  that  should  be  given  to  anxious  sinners  in 
order  to  their  speedy  and  effectual  conversion.  Or,  in  other 
words,  to  explain  to  you,  what  answer  should  be  given  to  those 

who  make  the  inquiry,  “What  must  I  do  to  be  saved?”  In 
doing  it,  I  propose, 

I.  To  show  what  is  not  a  proper  direction  to  be  given  to  sin¬ 
ners,  when  they  make  the  inquiry  in  the  text. 

II.  Show  what  is  a  proper  ansioer  to  the  inquiry.  And 

sPectfy  several  errors ,  which  anxious  sinners  are  apt 
to  fall  into.  r 

1.  I  am  to  show  what  are  not  proper  directions  to  be  given  to 
anxious  sinners. 

No  more  important  inquiry  was  ever  made  than  this,  «  What 
touh?  saved?”  Mankind  are  apt  enough  to  inquire 
What  shall  I  eat,  and  what  shall  I  drink,”  and  the  question 
may  be  answered  in  various  ways,  with  little  danger.  But  when 
a  sinner  asks  in  earnest,  “What  must  I  do  to  be  saved  2”  it  is 
of  infinite  importance  that  he  should  receive  the  right  answer, 
it  is  my  desire,  to-night,  to  tell  you,  professors  of  religion,  what 
o  ans.ver  to  this  inquiry,  and  to  tell  you,  who  are  sinners,  what 
you  must  do  to  be  saved. 

1.  No  direction  should  be  given  to  a  sinner,  that  will  leave 


336 


DIRECTIONS  TO  SINNERS. 


him  still  in  the  gall  of  bitterness  and  the  bonds  of  iniquity.  No 
answer  is  proper  to  be  given,  with  which,  if  he  complies,  he 
would  not  go  to  heaven,  if  he  should  die  the  next  moment. 

2.  No  direction  should  be  given,  that  does  not  include  a 
change  of  heart,  or  a  right  heart,  or  hearty  obedience  to  Christ. 
In  other  words,  nothing  is  proper,  which  does  not  imply  actually 
becoming  a  Christian.  Any  other  direction,  that  falls  short  of  ! 
this,  is  of  no  use.  It  will  not  bring  him  any  nearer  to  the  king-  j 
dom,  it  will  do  no  good,  but  will  only  lead  him  to  defer  the  very 
thing  which  he  must  do,  in  order  to  be  saved.  The  sinner  i 
should  be  told  plainly,  at  once,  what  he  must  do  or  die ;  and  he  1 
should  be  told  nothing  that  does  not  include  a  right  state  of  heart. 
Whatever  you  may  do,  sinner,  that  does  not  include  a  right  heart, 
is  sin.  Whether  you  read  the  Bible  or  not,  it  is  sin,  so  long  as  you  | 
remain  in  rebellion.  Whether  you  go  to  meeting,  or  stay  away, 
whether  you  pray  or  not,  it  is  nothing  but  rebellion,  every  moment. 

It  is  surprising,  that  a  sinner  should  suppose  himself  doing 
God’s  services,  when  he  prays,  and  reads  his  Bible.  Should  a 
rebel  against  this  government,  read  the  statute  book,  while  he 
continues  in  rebellion,  and  has  no  design  to  obey ;  should  he 
ask  for  pardon,  while  he  holds  on  to  his  weapons  of  resistance 
and  warfare,  would  you  think  him  doing  his  country  a  service, 
and  laying  them  under  obligation  to  show  him  favor.  No,  you 
would  say  that  all  his  reading  and  praying,  were  only  an  insult 
to  the  majesty  both  of  the  lawgiver  and  the  law.  So  you,  sin¬ 
ner,  while  you  remain  in  impenitence,  are  insulting  God  and 
setting  him  at  defiance,  whether  you  read  his  word  and  pray,  or  I 
let  it  alone.  No  matter  what  place  or  what  attitude  your  body 
is  in,  on  your  knees,  or  in  the  house  of  God,  so  long  as  your 
heart  is  not  right,  so  long  as  you  resist  the  Holy  Ghost,  and  re¬ 
ject  Christ,  you  are  a  rebel  against  your  Maker. 

II.  I  am  to  show'  what  is  a  proper  answer  to  this  inquiry, 

“  What  must  I  do  to  be  saved.” 

And,  generally,  you  may  give  the  sinner  any  direction,  or  tell 
him  to  do  any  thing,  that  includes  a  right  heart,  and  if  you  make 
him  understand  it,  and  do  it,  he  will  be  saved.  The  Spirit  of 
God,  in  striving  with  sinners,  suits  his  strivings  to  the  state  of 
mind  in  which  he  finds  them.  His  great  object  in  striving 
with  them,  is,  to  dislodge  them  from  their  hiding-places,  and 
bring  them  to  submit  to  God,  at  once.  Now  these  objections, 
and  difficulties,  and  states  of  mind,  are  as  various  as  the  circum¬ 
stances  of  mankind,  as  many  as  there  are  individuals.  The 
characters  of  individuals,  affords  an  endless  diversity.  What  is 
to  be  done  with  each  one,  and  how  he  is  to  be  converted,  de- 


directions  to  sinners. 


337 


pends  on  his  particular  errors.  It  is  necessarv  .  •  ,. 
errors,  to  find  out  what  he  understands  and  £  u :ertaln,  hl3 
be  taught  more  perfectly,  to  see  what  poi nts  thl  Spirh  o?  Cod  £ 
pressing  upon  his  conscience,  and  to  press  the  si 

I  mo^7:  hlm  10  ChriSt  The  m0St  ™i  dir^Telhe 

tell1  aSsfneneerr  to  It rin‘;  “d.  “  a"d  ^  direction, 


to  tell  a  sinner  to  repent.  1  say  1 neralh,  V  0n’ 

the  Spirit  of  God  seems  not  so  mf/clfto  dire  f'.he  sinneTsTe? 
tion  to  his  own  sins  as  tn  ,  ir?er  s  atten- 


tion  to  Ms  own  sins  as  to  some  other  thing  „  thTda™  oltTe' 

apostles,  the  minds  of  the  people  seem  to  have  been  a  aim  ed 

matniy  on  the  question,  whether  Jesus  was  the  true  Messiah 
And  so  the  apostles  directed  much  nf  ,l  •  •  ,  .  tessian. 

Ipoint,  to  prove  (hat  he  was  the  Chrisf  A  ml  lnf Uct,ons  t0  .‘b* 
sinners  asked  them  what  hey  muS  '  do  ,h  when*ver  anxl0“s 
exhorted  them  to  -  Believe  in  ^he  Lord  Jes/s  Christ”'1'' 7$ 

^God  was  striving  Krtfc"7ndeSis'TJ1lh7roSnif 

'  and  Gentile  „  rtf”"/  P0mt  atuIssue  be‘«'een  God  and  the  Jew 
j  and  Gentile  of  those  days,  whether  Jesus  Christ  was  the  son  of 

God.  It  was  the  point  in  dispute,  to  bring  a  sinner  to  yield 
tbT himCrted  qUeStl°n’  WaS  1,16  Way  the  most  ^ectually  lo 

1  At  °‘her  tirnes'  >‘.^11  be  found,  that  the  Spirit  of  God  is  deal- 
;  ng  with  sinners  chiefly  m  reference  to  their  own  sins.  Some- 

1  es  10  d®als  'Vltb  them,  m  regard  to  a  particular  duty  a- 

on fe  r  Pertuaf  femi  y  Prayer-  The  sil|ner  will  be  found  to  be 
ontestmg  that  pent  with  God,  whether  it  is  right  for  him  to 

iray,  or  whether  he  ought  to  pray  in  his  family.  I  have  known 

riking  cases  of  this  kind,  where  the  individual  was  strug.lin" 

l  ,h'S,  P°ln‘-  and  as  soon  as  he  fell  on  his  knees  to  pray  he 
lelded  hm  heart  showing  that  this  was  the.  very  point  which 
i  ie  opint  of  God  was  contesting,  and  the  hinge  on  which  his 
ontroversy  with  God  all  turned.  That  was  conversion 

e  efreectuarfornth0err!Pent  1S.  alvvays  Pr0Per ■  but  will  not  always 
oof  f  1 1  ’  ,  ,  1  may  be  some  other  thing  that  the  sinner 
eeds  to  be  told  also.  And  where  it  is  the  pertinent  dire” 

j  n/'lS  need  not  on,y. t0  be  told,  to  repent,  but  to  have  it  explained 

WSt  c”C  aandrefPrtanvi  uS!nCe  thCTe  has  been  *>  m«ch 
iTnftT’  w  f  36  philosophy,  and  false  theology,  thrown 

i  v  whahterbjeCt'  “  beC°me  necessary. »°  ‘ell  sinners  not 
y  What  >ou  mean  hy  repentance,  but  also  to  tell  them  what 

29 


338 


DIRECTIONS  TO  SINNERS 


you  do  not  mean.  Words  that  used  to  be  plain,  and  easily  un 
derstood,  have  now  become  so  perverted  that  they  need  to  be 
explained  to  sinners,  or  they  will  often  convey  a  wrong  impres 
sion  to  their  minds.  This  is  the  case  with  the  word  repentance. 
Many  suppose  that  remorse,  or  a  sense  of  guilt,  is  repentance 
Then,  hell  is  full  of  repentance,  for  it  is  full  of  remorse,  unut 
terahle  and  eternal.  Others  feel  regret  that  they  have  done 
such  a  thing,  and  they  call  that  repenting  of  it.  But  they  only 
regret  that  they  have  sinned,  because  of  the  consequences,  anc 
not  because  they  abhor  sin.  This  is  not  repentance.  Others 
suppose  that  convictions  of  sin  and  strong  fears  of  hell  are  rei 
pentance.  Others  consider  the  remonstrances  of  conscience  a? 
repentance  ;  they  say,  “  I  never  do  any  thing  wrong  but  that  1 
repent ;  that  I  always  feel  sorry,  I  did  it.”  Sinners  must  be 
shown,  that  all  these  things,  are  not  repentance.  They  are  not 
only  consistent  with  the  utmost  wickedness,  but  the  devil  mig  1 
have  them  all,  and  doubtless  has  them  all,  and  yet.  remains  e 
devil.  Repentance  is  a  change  of  mind,  as  regards  sin  itself.  It 
is  not  only  a  change  of  views,  but  a  change  of  feelings.  It  is 
what  is  naturally  understood  by  a  change  of  mind  on  any  sub 
iect  of  interest  and  importance.  We  hear  that  such  a  man  hat 
changed  his  mind  on  the  subject  of  Abolition,  for  instance,  oj 
that  he  has  changed  his  view's  in  politics.  Every  body  under 
stands  that  he  has  undergone  a  change  in  his  views,  his  feel 
ings,  and  his  conduct.  This  is  repentance,  on  that  subject,  it  it 

a  change  of  mind.  . 

Repentance,  always  implies  abhorrence  of  sin.  It  is  feelmfl 
towards  sin  just  as  God  feels.  It  always  implies  forsaking  sin 
Sinners  should  be  made  to  understand  this.  The  sinner  tha 
repents  does  not  feel  as  impenitent  sinners  think  they  shoulc 
feel,  at  giving  up  their  sins  if  they  should  become  religious 
Impenitent  sinners  look  upon  religion  just  like  this,  that  if  the} 
become  pious,  they  shall  be  obliged  to  stay  away  from  balls  and 
parties,  and  obliged  to  give  up  theatres,  or  gambling,  or  othe 
things  that  they  now  take  delight  in.  And  they  see  not  hov 
they  could  ever  enjoy  themselves,  if  they  should  break  off  fron 
all  those  things.  But  this  is  very  far  from  being  a  correct  viev 
of  the  matter.  Religion  does  not  make  them  unhappy,  by  shut 
ting  them  out  from  things  in  which  they  delight,  because  th< 
first  step  in  it,  is,  to  repent,  to  change  their  mind  in  regard  to  al 
these  things.  They  do  not  seem  to  realize,  that  the  person  wh< 
has  repented  has  no  disposition  for  these  things,  they  have 
given  them  up,  and  turned  their  mind  away  from  them.  Sin 
ners  feel  as  if  they  should  want  to  go  to  such  places,  and  wan 


DIRECTIONS  TO  SINNERS. 


339 


to  mingle  in  such  scenes,  just  as  much  as  they  do  now,  and  that 
it  will  be  such  a  continued  sacrifice,  as  to  make  them  unhappy. 
This  is  a  great  mistake. 

I  know  there  are  some  professors,  who  would  be  very  glad  to 
betake  themselves  to  their  former  practices,  were  it  not  that  they 
feel  constrained,  by  fear  of  losing  their  character,  or  the  like. 

BNow,  mark  me.  If  they  feel  so,  it  is  because  they  have  no  reli¬ 
gion,  they  do  not  hate  sin.  If  they  desire  their  former  ways,  they 
have  no  religion,  they  have  never  repented,  for  repentance  always 
consists  in  a  change  of  vieAvs  and  feelings.  If  they  were  really 
converted,  instead  of  desiring  such  things,  they  would  turn  away 
from  them  with  loathing.  Instead  of  lusting  after  the  flesh-pots 
of  Egypt,  and  desiring  to  go  into  their  former  circles,  parties, 
|  balls,  and  the  like,  they  find  their  highest  pleasure  in  obeying 
God. 


2.  Sinners  should  be  told  to  believe  the  gospel.  Here,  also, 
they  need  to  have  it  explained  to  them,  and  to  be  told  what  is 
not  faith,  and  what  is.  Nothing  is  more  common,  than  for  a 
sinner,  when  told  to  believe  the  gospel,  to  say,  “  I  do  believe  it.” 
The  fact  is,  he  has  been  brought  up  to  admit  the  fact,  that  the 
gospel  is  true,  but  he  does  not  believe  it,  he  knows  nothing 
about  the  evidence  of  it,  and  all  his  faith  is  a  mere  admission 

f  without  evidence.  He  holds  it  to  be  true,  in  a  kind  of  loose, 
indefinite  sense,  so  that  he  is  always  ready  to  say,  “  I  do  believe 
the  Bible.”  It  is  strange  they  do  not  see  that  they  are  deceived 
in  thinking  that  they  believe,  for  they  must  see  that  they  have 
never  acted  upon  these  truths,  as  they  do  upon  those  things  that 
they  do  believe.  Yet  it  is  often  quite  difficult  to  convince  them 
that  they  do  not  believe. 

But  the  fact  is,  that  the  careless  sinner  does  not  believe  the 
gospel  at  all.  The  idea,  that  the  careless  sinner  is  an  intellect¬ 
ual  believer,  is  absurd.  The  devil  is  an  intellectual  believer, 
and  that  is  what  makes  him  tremble.  What  makes  a  sinner 
anxious  is,  that  he  begins  to  bean  intellectual  believer,  and  that 
makes  him  feel.  No  being  in  heaven,  earth,  or  hell,  can  intel¬ 
lectually  believe  the  truths  of  the  gospel,  and  not  feel  on  the 
subject.  The  anxious  sinner  has  faith  of  the  same  kind  with 
devils,  but  he  has  not  so  much  of  it,  and,  therefore,  he  does  nor 
i  feel  so  much.  The  man  that  does  not  feel  nor  act  at  all,  on  the 
subject  of  religion,  is  an  infidel,  let  his  professions  be  what  they 
,  nay.  He  that  feels  nothing  and  does  nothing,  believes  nothing, 
i  This  is  a  philosophical  fact. 

Faith  does  not  consist  in  an  intellectual  conviction  that  Christ 
lied  for  you  in  particular,  nor  in  a  belief  that  you  are  a  Chris- 


340 


DIRECTIONS  TO  SINNERS. 


tian,  or  that  you  ever  shall  be,  or  that  your  sins  are  forgiven. 
But  faith  is  that  trust,  or  confidence,  in  the  scriptures,  that  leads 
the  individual  to  act  as  if  they  were  true.  This  was  the  faith 
of  Abraham.  He  had  that  confidence  in  what  God  said,  which 
led  him  to  act  as  if  it  were  true.  This  is  the  way  the  apostle 
illustrates  it  in  the  eleventh  of  Hebrews.  “  Faith,  is  the  substance 
of  things  hoped  for,  the  evidence  of  things  not  seen.”  And  he  j 
goes  on  to  illustrate  it  by  various  examples.  “  Through  faith  we  ; 
understand  that  the  worlds  were  made,”  that  is,  we  believe  this,  j 
and  act  accordingly.  Take  the  case  of  Noah.  Noah  was  i 
warned  of  God  of  things  not  seen  as  yet,  that  is,  he  was  assured  j 
that  God  was  going  to  drown  the  world,  and  he  believed  it,  and  1 
acted  accordingly,  he  prepared  an  ark  to  save  his  family,  and  i 
by  so  doing,  he  condemned  the  world  that  would  not  believe; 
his  actions  gave  evidence  that  he  was  sincere.  Abraham,  too, 
was  called  of  God  to  leave  his  country,  with  a  promise  that  he 
should  be  the  gainer  by  it,  and  he  obeyed  and  went  out,  without 
knowing  where  he  should  go.  Read  the  whole  chapter,  and 
you  will  find  many  instances  of  the  same  kind.  The  whole 
design  of  the  chapter  is  to  illustrate  the  nature  of  faith,  and  to 
show  that  it  invariably  results  in  action.  The  sinner  should 
have  it  explained  to  him,  and  be  made  to  see  that  the  faith  which 
the  gospel  requires,  is  just  that  confidence  in  Christ,  which  leads 
him  to  act  on  what  he  says  as  a  certain  fact.  This  is  believing 
in  Christ. 

3.  Another  direction,  proper  to  be  given  to  the  sinner  is,  that 
he  should  give  his  heart  to  God.  God  says,  “  My  son,  give  me  1 
thine  heart.”  But  here  also  there  needs  to  be  explanation,  to 
make  him  understand  what  it  is.  It  is  amazing  that  there 
should  be  any  darkness  here.  It  is  the  language  of  common 
life,  in  every  body’s  mouth,  and  every  body  understands  just  j 
what  it  means,  when  we  use  i(t  in* regard  to  any  thing  else.  But 
when  it  comes  to  religion,  they  seem  to  be  all  in  the  dark.  Ask  a 
sinner,  no  matter  what  may  be  his  age,  or  education,  what  it  means 
to  give  the  heart  to  God,  and,  strange  as  it  may  appear,  he  is  at  a 
loss  for  an  answer.  Ask  a  woman,  what  it  is  to  give  her  heart  to  j 
her  husband,  or  a  man,  what  it  is  to  give  his  heart  to  his  wife,  and 
they  understand  it.  But  then  they  are  totally  blind  as  to  giving  [ 
their  hearts  to  God.  I  suppose  I  have  asked  more  than  a  thou¬ 
sand  anxious  sinners  this  question.  When  I  have  told  them, 
they  must  give  their  hearts  to  God,  they  would  always  say  they  J 
were  willing  to  do  it,  and  sometimes,  that  they  were  anxious  to 
do  it,  and  even  seem  to  be  in  an  agony  of  desire  about  it.  Then 
I  have  asked  them,  what  they  understood  to  be  giving  their 


DIRECTIONS  TO  SINNERS. 


341 


if  hearts  to  God,  as  they  were  so  willing  to  do  it.  And  very  seldom 
have  I  received  a  correct  or  rational  answer  from  a  sinner  of 
any  age.  I  have  sometimes  had  the  strangest  answers  that  can 
be  imagined — any  thing  hut  what  they  ought  to  say.  Now,  to 
give  your  heart  to  God,  is  the  same  thing  as  to  give  your  heart 
to  any  body  else ;  the  same  as  for  a  woman  to  give  her  heart  to 
her  husband.  Ask  that  woman  if  she  understands  this  ?  “  O 
yes,  that  is  plain  enough,  it  is  to  place  my  affections  on  him, 
and  strive  to  please  him  in  every  thing.”  Very  well,  place 
your  affections  on  God,  and  strive  to  please  him  in  every  thing. 
But  alas,  when  they  come  to  the  subject  of  religion,  people  sup¬ 
pose  there  is  some  wonderful  mystery  about  it.  Some  talk  as 
if  they  supposed  it  was  to  take  out  this  bundle  of  muscles,  or 
fleshy  organ,  in  their  bosom,  and  give  it  to  God.  Sinner,  what 
God  asks  of  you,  is,  that  you  should  love  him  supremely. 

3.  Submit  to  God ,  is  also  a  proper  direction  to  anxious  sin¬ 
ners.  And,  O,  how  dark  sinners  are  here  too.  Scarcely  a  sin¬ 
ner  can  be  found,  who  will  not  tell  you  he  is  willing  to  submit 
to  God.  But  they  do  not  understand  it.  They  need  to  be  told 
what  true  submission  is.  Sometimes  they  think  it  means  that 
they  should  be  willing  to  be  damned.  Sometimes  they  place 
themselves  in  this  attitude,  and  call  it  submission ;  they  say,  if 
|  they  are  elected,  they  shall  be  saved,  and  if  not,  they  shall  be 
damned.  This  is  not  submission.  True  submission,  is  yielding 
obedience  to  God.  Suppose  a  rebel,  in  arms  against  the  govern¬ 
ment,  was  called  on  to  submit.  What  would  he  understand  by 
I  it  ?  Why,  that  he  should  yield  the  point,  and  lay  down  his 
arms,  and  obey  the  laws.  That  is  just  what  it  means,  for  a  sin¬ 
ner  to  submit  to  God.  He  must  cease  his  strife  and  conflict 
against  his  Maker,  and  take  the  attitude  of  a  willing  and  obe- 
lient  child,  willing  to  be  and  do  whatever  God  requires.  “  Here, 
Lord,  am  I ;  Lord,  what  wilt  thou  have  me  to  do  ?” 

Suppose  a  company  of  soldiers  had  rebelled,  and  government 
nad  raised  an  army  to  put  them  down,  and  had  driven  them 
nto  a  strong  hold,  where  they  were  out  of  provisions,  and  had 
10  way  to  escape,  and  they  should  not  know  what  to  do.  Sup- 
nose  the  rebels  to  have  met  in  this  extremity,  to  consider  what 
s  to  be  done?  and  one  rises  up,  and  says,  “  Well,  comrades,  I 
im  convinced  we  are  all  wrong  from  the  beginning,  and  now 
he  reward  of  our  deeds  is  like  to  overtake  us,  and  we  cannot 
i  ’scape,  and  as  for  remaining  here  to  die,  I  am  resolved  not  to 
lo  it,  I  am  going  to  throw  myself  on  the  mercy  of  the  com¬ 
mander-in-chief.”  That  man  submits.  He  ceases,  from  that 
moment,  to  be  a  rebel  in  his  heart,  just  as  soon  as  he  comes  to 

29* 


342 


DIRECTIONS  TO  SINNERS. 


this  conclusion.  So  it  is  with  the  sinner  when  he  yields  the 
point,  and  consents  in  his  heart  to  do,  and  be,  whatever  God  shall 
require.  The  sinner  may  be  in  doubt  what  to  do,  and  may  feel 
afraid  to  put  himself  in  God’s  hands,  thinking  that  if  he  does,  i 
perhaps  God  will  send  him  down  to  hell,  as  he  deserves.  But! 
it  is  his  business  to  leave  all  that  question  with  God,  and  not 
resist  his  Maker  any  longer,  but  give  all  up  to  God,  make  no; 
conditions,  and  trust  it  wholly  to  God’s  benevolence  and  wisdom  r 
to  decide  what  shall  be  done,  and  to  appoint  his  future  condi-; 
tion.  Until  you  do  this,  sinner,  you  have  done  nothing  to  the; 
purpose. 

5.  Another  proper  direction  to  be  given  to  sinners,  is  to  con-\ 
fess  and  forsake  your  sins.  This  means  that  they  should  both; 
confess  and  forsake  them.  They  must  confess  to  God  their  I 
sins  against  God,  and  confess  to  men  their  sins  against  men,  and : 
forsake  them  all.  A  man  does  not  forsake  his  sins  till  he  has; 
made  all  the  reparation  in  his  power.  If  he  has  stolen  money,; 
or  defrauded  his  neighbor  out  of  property,  he  does  not  forsake 
his  sins  by  merely  resolving  not  to  steal  any  more,  or  not  to 
cheat  again  ;  he  must  make  reparation  to  the  extent  of  his  power.  ^ 
So,  if  he  has  slandered  any  one,  he  does  not  forsake  his  sin  by 
merely  saying  he  will  not  do  so  again.  He  must  make  repara-  j 
tion.  So,  in  like  manner,  if  he  has  robbed  God,  as  all  sinners1 
have,  he  must  make  reparation,  as  far  as  he  has  the  power.  Sup-; 
pose  a  man  has  made  money  in  rebellion  against  God,  and  has 
withheld  from  him  his  time,  talents  and  service,  has  lived  and 
rioted  upon  the  bounties  of  his  providence,  and  refused  to  lay 
himself  out  for  the  salvation  of  the  world;  he  has  robbed  God. 
Now,  if  he  should  die  feeling  that  this  money  was  his  own ,  and 
should  he  leave  it  to  his  heirs — why,  he  is  just  as  certain  to } 
go  to  hell  as  the  highway  robber.  He  has  never  made  any  sa¬ 
tisfaction  to  God.  With  all  his  Avhining  and  pious  talk,  he  has 
never  confessed  HIS  SIN  to  God,  nor  forsaken  his  sin,  for  he 
has  never  felt  nor  acknowledged  himself  to  be  the  steward  of  I 
God.  If  he  refuses  to  hold  the  property  in  his  possession,  as  the  j 
steward  of  God  ;  if  he  accounts  it  his  own,  and  as  such  gives  it! 
to  his  children,  he  says,  in  effect,  to  God,  “  That  property  is 
not  yours,  it  is  mine,  and  I  will  give  it  to  my  children.”  He 
has  continued  to  persevere  in  his  sin,  for  he  does  not  relinquish 
the  ownership  of  that  of  which  he  has  robbed  God. 

What  would  a  merchant  think,  if  his  hired  clerk  should  take 
all  the  capital  and  set  up  a  store  of  his  own,  and  die  with  it  in  j 
his  hands?  Will  such  a  man  go  to  heaven?  “  No,”  you  say, 
every  one  of  you,  “  If  such  a  man  does  not  go  to  hell,  there 


DIRECTIONS  TO  SINNERS. 


343 


might  just  as  well  be  no  hell.”  God  would  prove  himself  infi¬ 
nitely  unjust,  to  let  such  a  character  go  unpunished.  What, 
then,  shall  we  say  of  the  man  who  has  robbed  God  all  his 
life  ?  Here  God  set  him  to  be  his  clerk,  to  manage  some  of  his 
|fj  affairs,  and  he  has  gone  and  stolen  all  the  money,  and  says  it  is 
his,  and  he  keeps  it,  and  dies,  and  gives  it  to  his  children,  as  if 
it  was  all  his  own  lawful  property.  Is  that  man  going  to 
k  heaven?  Has  that  man  forsaken  sin?  I  tell  you,  no.  If  he 
has  not  surrendered  himself  and  all  to  God,  he  has  not  taken 
the  first  step  in  the  way  to  heaven. 

6.  Another  proper  direction  to  be  given  to  sinners  is, 
f‘  Choose  ye  this  day ,  whom  ye  will  serve”  Under  the  Old 
Testament  dispensation,  this  or  something  equivalent  to  it,  was 
the  most  common  direction  given.  It  was  not  common  to  call 
on  men  to  believe  in  Christ  until  the  days  of  John  the  Baptist. 
He  baptized  those  who  came  to  him,  with  the  baptism  of  repent¬ 
ance,  and  directed  them  to  believe  on  him  who  should  come 
after  him.  Under  Joshua,  the  text  was  something  which  the 
people  all  understood  more  easily  than  they  would  a  call  to  be¬ 
lieve  on  the  distant  Messiah ;  it  was  “  Choose  ye,  this  day,  whom 
ye  will  serve.”  On  another  occasion,  Moses  said  to  them,  “  I 
call  heaven  and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  cursing  :  therefore 

I  choose  life,  that  both  thou  and  thy  seed  may  live.”  The  direc¬ 
tion  was  accommodated  to  the  people’s  knowledge.  And  it  is 
good  now,  as  it  was  then.  Sinners  are  called  upon  to  choose — 
what?  Whether  they  will  serve  God  or  the  world — whether 
they  will  follow  holiness  or  sin.  Let  them  be  made  to  under¬ 
stand  what  is  meant  by  choosing,  and  what  is  to  be  chosen, 
and  then  if  the  thing  is  done  from  the  heart,  they  wil.  be  saved. 

Any  of  these  directions,  if  complied  with,  will  constitute  true 
conversion.  The  particular  exercises  may  vary  in  different 
cases.  Sometimes  the  first  exercise  in  conversion,  is  submission 
to  God,  sometimes  repentance,  sometimes  faith,  sometimes  the 
choice  of  God  and  his  service,  in  short,  whatever  their  thoughts 
are  taken  up  with  at  the  time.  If  their  thoughts  are  directed  to 
Christ  at  the  moment,  the  first  exercise  will  be  faith.  If  to  sin, 
the  first  exercise  will  be  repentance.  If  to  their  future  course 
of  life,  it  is  choosing  the  service  of  God.  If  to  the  Divine  gov- 
|  ernment,  it  is  submission.  It  is  important  to  find  out  just  where 
the  Holy  Spirit  is  pressing  the  sinner  at  the  time,  and  then  take 
care  to  push  that  point.  If  it  is  in  regard  to  Christ,  press  that; 
if  it  is  in  regard  to  his  future  course  of  life,  push  him  right  up 
to  an  immediate  choice  of  obedience  to  God. 


344 


DIRECTIONS  TO  SINNERS. 


It  is  a  great  error  to  suppose  that  any  one  particular  exercise 
is  always  foremost  in  conversion,  or,  that  every  sinner  must 
have  faith  first,,  or  submission  first.  It  is  not  true,  either  in 
philosophy  or  in  fact.  There  is  a  great  variety  in  peoples  i 
exercises.  Whatever  point  is  talcen  hold  of,  between  God  and  I 
the  sinner,  when  the  sinner  YIELDS  that,  he  is  converted,  j 
Whatever  the  particular  exercise  may  be,  if  it  includes  obedience  ! 
of  heart  to  God  on  any  point ,  it  is  true  conversion.  When  he  ! 
yields  one  point  to  God's  authority ,  he  is  ready  to  yield  all.  i 
When  he  changes  his  mind,  and  obeys  in  one  thing,  because  it  [' 
is  God's  will ,  he  will  obey  in  other  things,  so  far  as  he  sees  it  i 
to  be  God’s  will.  Where  #there  is  this  right  choice,  then,  when-  ' 
ever  the  mind  is  directed  to  any  one  point  of  duty,  he  is  ready  .! 
to  follow.  It  matters  very  little  which  of  these  directions  is  | 
given,  if  it  is  only  made  plain,  and  if  it  is  to  the  point,  so  as  to  i 
serve  as  a  test  of  obedience  to  God.  If  it  is  to  the  point  that  the  ij 
Spirit  of  God  is  debating  with  the  sinner’s  mind,  so  as  to  fall  in  j 
with  the  Spirit’s  work,  and  not  to  divert  the  sinner’s  attention  from  i 
the  very  point  in  controversy,  let  it  be  made  perfectly  clear,  and 
then  pressed  till  the  sinner  yields,  and  he  will  be  saved. 

III.  I  am  to  mention  several  errors  which  anxious  sinners 
are  apt  to  fall  into,  respecting  this  great  inquiry. 

1.  The  first  error  is,  in  supposing  that  they  must  make  them-  j 
selves  better,  or  prepare  themselves,  so  as  in  some  way  to  recom-  i 
mend  themselves  to  the  mercy  of  God.  It  is  marvelous,  that 
sinners  will  not  understand,  that  all  they  have  to  do  is  to  accept  ' 
salvation  from  God,  all  prepared  to  their  hands.  But  they  all,  j 
learned  or  unlearned,  at  first,  betake  themselves  to  a  legal  course 
to  get  relief.  This  is  one  principal  reason  why  they  will  not 
become  Christians  at  once,  just  as  soon  as  they  begin  to  attend  I 
to  the  subject.  They  imagine  that  they  must  he,  in  some  way  J 
or  other,  prepared  to  come.  They  must  change  their  dress,  and  ! 
make  themselves  look  a  little  better ;  they  are  not  willing  to  come 
just  as  they  are,  in  their  rags  and  poverty.  They  must  have 
something  more  on,  before  they  can  approach  to  God.  They 
should  be  shown,  at  once,  that  it  is  impossible  they  should  be  any 
better,  until  they  do  what  God  requires.  Every  pulse  that  beats, 
every  breath  they  draw,  they  are  growing  worse,  because  they 
are  standing  out  in  rebellion  against  God,  so  long  as  they  don't 
do  the  very  thing  which  God  requires  of  them  as  the  first  thing 
to  be  done. 

2.  Another  error  is,  in  supposing  that  they  must  suffer  a 
considerable  time  under  conviction ,  as  a  kind  of  punishment, 
before  they  are  ready  properly  to  come  to  Christ.  And  so  they 


DIRECTIONS  TO  SINNERS. 


345 


!! 

will  pray  for  conviction.  And  they  think,  that  if  they  are 
L  groimd  down  to  the  earth,  with  distress,  for  a  sufficient  time, 
then  God  will  pity  them,  and  be  more  ready  to  help  them 
when  he  sees  them  so  very  miserable.  They  should  be  made 
to  understand  clearly,  that  they  are  thus  unhappy  and  miser¬ 
able,  merely  because  they  refuse  to  accept  the  relief  which  God 
offers.  Take  the  case  of  the  stubborn  child,  when  his  parent 
stands  over  him  with  the  rod,  and  the  child  shudders  and 
screams.  Should  that  child  imagine  he  is  gaining  any  thino- 
f  7  agony  ?  His  distress  arises  from  his  conviction,  and 
shall  he  pray  for  more  conviction?  Does  that  make  him  any 
:  better?  Does  his  father  pity  him  any  more,  because  he  stands 
|f  otit  ?  ^  Who  does  not  see  that  he  is  all  the  while  growing  worse  ? 

3.  Sometimes  sinners  imagine  that  they  must  wait  for  differ- 
ent  feelings ,  before  they  submit  to  God.  They  say,  “  I  do  not 
think  I  feel  right  yet,  to  accept  of  Christ;  I  do  not  think  I  am 
prepared  to  be  converted  yet.”  They  ought  to  be  made  to  see 
that  what  God  requires  of  them  is  to  feel  differently.  And  to  say 
they  must  feel  differently  before  they  obey  God,  is  to  say  they 
must  feel  differently  before  they  feel  differently ;  or  to  say  “  I 
don’t  feel  right,  because  I  don’t  feel  right.”  God  tells  the  sin¬ 
ner  to  love  him,  and  the  sinner  replies,  “  Lord,  I  must  wait  till 
I  feel  differently.”  .  That  is,  you  must  wait  till  you  love  God 
before  you  will  begin  to  love  him.  Why,  sinner,  you  are  not  to 
wait  for  these  feelings,  as  if  they  were  to  come  into  your  mind 

|  some  other  quarter.  What  God  requires  of  you,  is  the 
present  act  of  your  own  mind,  in  turning  from  sin  to  holiness, 

I  and  from  the  service  of  Satan  to  the  service  of  the  living  God. 

;  The  very  thing  required,  is  to  feel  right ;  and  do  you  wait  for 
t  ^ese  feelings,  as  if  they  were  not  to  be  exercises  of  your  own  ? 

4.  Another  error  of  sinners,  is  to  suppose  they  must  wait  till 
their  hearts  are  changed.  “  What  ?”  say  they,  “  am  I  to  be¬ 
lieve  in  Christ  before  my  heart  is  changed?  Do  you  mean 

i  that  I  am  to  repent  before  my  heart  is  changed?”  Now,  the 
simple  answer  to  all  this  is,  that  the  change  of  heart  is  the  very 
thing  in  question.  God  requires  sinners  to  love  him.  That 
is  to  change  their  heart.  God  requires  the  sinner  to  believe  the 
gospel.  That  is  to  change  bis  heart.  God  requires  him  to 
repent.  That  is  to  change  his  heart.  God  does  not  tell  him 
I  o  till  his  heart  is  changed,  and  then  repent  and  believe, 

I  md  love  God.  The  very  word  itself,  repent ,  signifies  a  change 
i  mmd  or  heart.  To  do  either  of  these  things,  is  to  change 
your  heart,  and  to  make  you  a  new  heart,  just  as  God  requires. 

5.  binners  often  get  the  idea  that  they  are  perfectly  willing 


846 


DIRECTIONS  TO  SINNERS. 


to  do  what  God  requires.  Tell  them  to  do  this  thing,  or  that, 
to  repent,  or  believe,  or  give  God  their  hearts,  and  they  say, 
“  O  yes,  I  am  perfectly  willing  to  do  that,  I  wish  I  could  do  it, 
I  would  give  any  thing  if  1  could  do  it.”  They  ought  to  under¬ 
stand,  that,  being  truly  willing  is  doing  it,  but  there  is  a  differ¬ 
ence  between  willing  and  desiring.  People  often  desire  to  be 
Christians,  when  they  are  wholly  umoilling  to  be  so.  When 
we  see  any  thing,  which  appears  to  us  to  be  a  good,  we  are  so 
constituted  that  we  desire  it.  We  necessarily  desire  it  when  it  is 
before  our  minds.  We  cannot  help  desiring  it  in  proportion  as 
its  goodness  is  presented  to  our  minds.  But  yet  we  may  not  be 
willing  to  have  it,  under  all  the  circumstances.  It  may  be 
that,  we  prefer  upon  the  whole,  that  the  present  possessor  should 
continue  to  possess  it  still.  Or  that  we  choose  to  have  our  friend 
or  child  possess  it,  instead  of  ourselves.  A  man  may  desire  to 
go  to  Philadelphia  on  many  accounts,  while,  for  still  more 
weighty  reasons,  he  chooses  not  to  go  there.  So  the  sinner  may 
desire  to  be  a  Christian.  He  may  see  many  good  things  in 
being  a  Christian.  He  may  see  that  if  he  were  a  Christian  he 
would  be  a  great  deal  more  happy,  and  that  he  should  go  to 
heaven  when  he  dies,  but  yet,  he  is  not  willing  to  be  a  Chris¬ 
tian.  WILLING  to  obey  Christ  is  to  be  a  Christian.  When 
an  individual  actually  chooses  to  obey  God,  he  is  a  Christian. 
But  all  such  desires,  as  do  not  terminate  in  actual  choice,  are 
nothing.' 

6.  The  sinner  will  sometimes  say,  that  he  offers  to  give  God 
his  heart,  but  he  intimates  that  God  is  unwilling.  But  this  is 
absurd.  What  does  God  ask?  Why,  that  you  should  love  him. 
Now,  for  you  to  say  you  are  willing  to  give  God  your  heart, 
but  God  is  unwilling,  is  the  same  as  saying,  that  you  are  willing 
to  love  God,  but  God  is  not  willing  to  be  loved  by  you,  and  will 
not  suffer  you  to  love  him.  It  is  important  to  clear  up  all  these 
points  in  the  sinner’s  mind,  that  he  may  have  no  dark  and  mys¬ 
terious  corner  to  rest  in,  where  the  truth  will  not  reach  him. 

7.  Sinners  sometimes  get  the  idea  that  they  repent,  when 
they  are  only  convicted.  Whenever  the  sinner  is  found  resting 
in  any  LIE,  let  the  truth  sweep  it  away,  however  much  it  may 
pain  and  distress  him.  If  he  has  any  error  of  this  kind,  you 
must  tear  it  away  from  him,  if  you  do  not  mean  that  he  shall 
stumble  into  .he  depths  of  hell. 

8.  Sinners  are  often  wholly  taken  up  with  looking  at  them- 
selves ,  to  see  if  they  cannot  find  something  there,  some  kind  of 
feeling  or  other,  that  will  recommend  them  to  God.  Evidently, 
for  want  of  proper  instruction,  David  Brainard,  was  a  long 


DIRECTIONS  TO  SINNERS. 


347 


time  taken  up  with  his  state  of  mind ,  looking  for  some  feelings 
that  would  recommend  him  to  God.  Sometimes  he  imagined 
that  he  had  such  feelings,  and  would  tell  God  in  prayer,  that 
now  he  felt  as  he  ought,  to  receive  his  mercy ;  and  then  he  would 
see  that  he  had  been  all  wrong,  and  be  ashamed  that  he  had  told 
God  that  he  felt  right.  Thus,  the  poor  man,  for  want  of  cor¬ 
rect  instruction,  was  driven  almost  to  despair,  and  it  is  easy  to 
see,  that  his  Christian  exercises  through  life,  were  greatly  modi¬ 
fied,  and  his  comfort  and  usefulness  much  impaired  by  the  false 
philosophy  he  had  adopted  on  this  point.  You  must  turn  the 
sinner  away  from  himself,  to  something  else.  Suppose  he  keeps 
In  poring  over  himself,  until  he  is  going  into  a  state  of  despair.  The 
proper  course  then  is,  to  turn  off  his  attention  from  looking  at 
himself,  and  make  him  look  at  some  duty  to  be  performed,  or 
make  him  look  at  Christ,  and,  perhaps,  before  he  is  aware,  he 
will  find  that  he  has  submitted  to  God.  His  attention  was  di¬ 
verted  away  from  himself,  to  contemplate  the  reasonableness  of 
God’s  requirements,  or  the  sufficiency  of  Christ’s  atonement,  or 
something  of  this  kind,  and  as  he  dwelt  upon  it,  he  just  gave  up 
his  heart,  and  the  agony  was  over. 

REMARKS. 

1.  The  labor  of  ministers  is  greatly  increased,  and  the  diffi¬ 
culties  in  the  way  of  salvation  are  greatly  multiplied,  by  the  false 
instructions  that  have  been  given  to  sinners.  The  consequence 
has  been,  that  directions  which  used  to  be  plain  are  now  obscure. 
People  have  been  taught  so  long,  that  there  is  something  awfully 
mysterious  and  unintelligible  about  conversion,  that  they  do  not 
;ry  to  understand  it.  Sinners  have  been  taught  these  false  no- 
:ions,  till  now  they  are  every  where  entrenched  behind  these  sen- 
iments,  such  as  “  cannot  repent,”  “  must  wait  for  God,”  and  the 
ike.  It  was  once  sufficient,  as  we  learn  from  the  Bible,  to  tell 
sinners  to  repent,  or  to  tell  them  to  believe  on  the  Lord  Jesus 
Christ.  But  now  faith  has  been  talked  about  as  a  principle ,  in¬ 
stead  of  an  act,  and  repentance  as  something  put  into  the  mind, 
nstead  of  an  exercise  of  the  mind,  and  sinners  are  perplexed. 
Vlinisters  are  charged  with  preaching  heresy,  because  they  pre¬ 
sume  to  teach  that  faith  is  an  exercise,  and  not  a  principle,  and 
hat  sin  is  an  act,  and  not  a  part  of  the  constitution  of  man.  And 
inners  have  become  so  sophisticated,  that  you  have  to  be  at 
t^at  pains  in  explaining,  not  only  what  you  do  not  mean,  but 
vhat  you  do  mean,  otherwise  they  will  be  almost  sure  to  mis- 
inderstand  you,  and  either  gain  a  false  relief  from  their  anxiety, 
>y  throwing  their  duty  off  upon  God,  or  else  run  into  despair, 


! 


348 


DIRECTIONS  TO  SINNERS. 


from  the  supposed  impracticability  of  doing  what  is  requisite  for 
their  salvation.  It  is  often  the  greatest  difficulty  to  lead  them  out 
of  these  theological  labyrinths  and  mazes,  into  which  they  have 
been  deluded,  and  to  lead  them  along  the  straight  and  simple 
way  of  the  gospel.  It  seems  as  if  the  greatest  ingenuity  had 
been  employed,  to  mystify  the  minds  of  people,  and  weave  a 
most  subtle  web  of  false  theology,  calculated  to  involve  a  sinner 
in  endless  darkness. 

Who  that  has  been  in  revivals,  has  not  encountered  that  end¬ 
less  train  of  fooleries,  which  have  been  inculcated,  till  it  has  be¬ 
come  necessary  to  be  as  plain  as  A  B  C,  and  the  best  educated 
have  to  be  talked  to  just  like  children.  So  much  have  your  D. 
D.’s  done  to  mystify  and  befool  people’s  minds,  in  the  plainest 
matters.  Tell  a  sinner  to  believe ,  and  he  turns  round  to  you, 
and  stares,  “  Why,  how  you  talk ;  is  not  faith  a  principle,  and 
how  am  I  to  believe  until  I  get  this  principle?”  So,  if  a  min¬ 
ister  tells  a  sinner  the  very  words  that  the  apostles  used,  in  the 
great  revival  at  the  day  of  pentecost,  “  Repent  and  be  converted, 
every  one  of  you,”  and  they  reply  as  they  have  been  taught, 
“  O,  I  guess  you  are  an  Arminian  ;  I  don’t  want  any  of  your 
Arminian  teaching  for  me ;  don’t  you  deny  the  Spirit’s  influ 
ences  ?”  It  is  enough  to  make  humanity  weep,  to  see  the  fog, 
and  darkness,  that  have  been  thrown  around  the  plain  directions 
of  the  gospel,  till  many  generations  have  been  emptied  into  hell. 

2.  These  false  instructions  to  sinners,  are  infinitely  worse 
than  none.  The  Lord  Jesus  Christ  found  it  more  difficult  to  gel 
the  people  to  yield  up  their  false  notions  of  theology,  than  any 
thing  else.  This  has  been  the  great  difficulty  with  the  Jews  to 
this  day.  that  they  have  received  false  notions  in  theology,  have 
perverted  the  truth  on  certain  points,  and  you  cannot  make  them 
understand  the  plainest  points  in  the  gospel.  So  it  is  with  sin 
ners,  the  most  difficult  thing  to  be  done  is  to  get  away  these 
refuges  of  lies,  which  they  have  gotten  from  false  theology 
They  are  so  fond  of  holding  on  to  these  refuges,  because  they 
are  called  orthodox,  and  because  they  excuse  the  sinner,  anc 
condemn  God,  that  it  is  found  to  be  the  most  perplexing,  anc 
difficult,  and  discouraging  part  of  a  minister’s  labor,  to  drive 
them  away. 

3.  No  wonder  the  gospel  has  taken  so  little  effect,  encum 
bered  as  it  has  been  with  these  strange  dogmas.  The  truth  is 
that  very  little  of  the  gospel  has  come  out  upon  the  world,  foi 
these  hundreds  of  years,  without  being  clogged  and  obscured 
by  false  theology.  People  have  been  told  that  they  must  re¬ 
pent,  and,  in  the  same  breath,  told  that  they  could  not  repent 


DIRECTIONS  TO  SINNERS. 


349 


w . . 

nntil  the  Iruth  itself  has  been  all  mixed  up  with  error,  so  as  to 
produce  the  same  practical  effect  with  error,  and  the  o-0Spel  that 
is  preached  has  been  another  gospel,  or  no  gospel  at°all. 

4.  You  can  understand  what  is  meant  by  healino-  slio-htlv 
the  hurt  of  the  daughter  of  God’s  people,  and  the  danger  of 
doing  it.  It  is  very  easy,  when  sinners  are  under  conviction 

r"  say  some!thing  that  shall  smooth  over  the  case,  and  relieve 
their  anxiety,  so  that  they  will  either  get  a  false  hope,  or  will 
be  converted  with  their  views  so  obscure,  that  they  will  always 
be  poor,  feeble,  wavering,  doubting,  inefficient  Christians. 

5.  Much  depends  on  the  manner  in  which  a  person  is  dealt 
with,  when  under  conviction.  Much  of  his  future  comfort  and 

-usefulness  depends  on  the  clearness,  and  strength,  and  firmness, 
with  which  the  directions  of  the  gospel  are  given,  when  he  is 
under  conviction.  If  those  who  deal  with  him  are  afraid  to  use 
!  dje  Probe  thoroughly,  he  will  always  be  a  poor,  sickly,  doubting 
Christian.  If  converted  at  all,  he  will  never  do  much  good. 
|  The  true  mode,  is  to  deal  thoroughly  and  plainly  with  a  sinner, 
to  tear  away  every  excuse  he  can  get  up,  and  show  him  plainly 
what  he  is,  and  what  he  ought  to  be,  and  he  will  bless  God  to 
all  eternity,  that  he  fell  in  with  those  who  would  be  so  faithful 
to  his  soul.  For  the  want  of  this  thorough  and  searching  man¬ 
agement,  many  are  converted  who  seem  to  be  stillborn.  And 
the  reason  is,  they  never  were  faithfully  dealt  with.  We  may 
charitably  hope  they  are  Christians,  but  still  it  is  uncertain  and 
doubtful.  Their  conversion  seems  rather  a  change  of  opinion, 
than  a  change  of  heart.  But  if,  when  a  sinner  is  under  convic¬ 
tion,  you  pour  in  the  truth,  put  in  the  probe,  break  up  the  old 
foundations,  and  sweep  away'  his  refuges  of  lies,  and  use  the 
word  of  God,  like  fire  and  like  a  hammer,  you  will  find  that 
they  will  come  out  with  clear  views,  and  strong  faith,  and  firm 
principles,  not  doubting,  halting,  irresolute  Christians,  but  such 
as  follow  the  Lord  wholly.  That  is  the  way  to  make  strong 
Christians.  This  has  been  eminently  the  case  in  many  revi¬ 
vals  of  modern  days.  I  have  heard  old  Christians  say  of  the 
converts,  “  These  converts  were  born  men  and  women,  full 
grown,  they  never  were  children,  but  have,  at  the  very  outset, 
all  the  clearness  of  view,  and  strength  of  faith,  of  old  Chris¬ 
tians.  They  seem  to  understand  the  doctrines  of  religion,  and 
to  know  what  to  do,  and  how  to  take  hold,  to  promote  revivals, 
better  than  one  in  a  hundred  of  the  old  members  in  the  church.” 

I  once  knew  a  young  man  who  was  converted,  away  from 
home.  The  place  where  he  lived  had  no  minister,  and  no 
preaching,  and  no  religion.  He  went  home  in  three  days  after 

30 


350 


DIRECTIONS  TO  SINNERS. 


he  was  converted,  and  immediately  set  himself  to  work,  to  labor 
for  a  revival.  He  set  up  meetings  in  his  neighborhood,  and 
prayed  and  labored,  and  a  revival  broke  out,  of  which  he  had 
the  principal  management  through  a  powerful  work,  which  con¬ 
verted  most  of  the  principal  men  of  the  place.  The  truth  was, 
he  had  been  so  dealt  with,  that  he  knew  what  he  was  about. 
He  understood  the  subject,  and  knew  where  he  stood  himself 
He  was  not  all  the  while  troubled  with  doubts,  whether  he  was 
himself  a  Christian.  He  knew  that  he  was  serving  God,  and 
that  God  was  with  him,  and  so  he  went  boldly  and  resolutely 
forward  to  his  object.  But  if  you  undertake  to  make  converts, 
without  cutting  up  all  their  errors,  and  tearing  away  their  false 
hopes,  you  may  make  a  host  of  hypocrites,  or  of  puny,  dwarfish 
Christians,  always  doubting,  and  easily  turned  back  from  a 
revival  spirit,  and  worth  nothing.  The  way  is,  to  bring  them 
right  out  to  the  light.  When  a  man  is  converted  in  this  way, 
you  can  depend  on  him,  and  know  where  to  find  him.. 

7.  Protracted  seasons  of  conviction  are  generally  owing  to  de¬ 
fective  instruction.  Wherever  clear  and  faithful  instructions 
are  given  to  sinners,  there  you  will  generally  find  that  convic¬ 
tions  are  deep  and  pungent,  but  short. 

8.  Where  clear  and  discriminating  instructions  are  given  to 
convicted  sinners,  if  they  do  not  soon  submit,  their  convictions 
will  generally  leave  them.  Convictions  in  such  cases  are  gene¬ 
rally  short.  Where  sinners  are  deceived  by  false  views,  they 
may  be  kept  along  for  weeks,  and  perhaps  months,  and  some¬ 
times  for  years,  in  a  languishing  state,  and  at  last,  perhaps,  be 
crowded  into  the  kingdom  and  saved.  But  where  the  truth  is 
made  perfectly  clear  to  the  sinner’s  mind,  and  all  his  errors  are 
torn  away,  if  he  does  not  soon  submit,  his  case  is  hopeless. 
Where  the  truth  is  brought  to  bear  upon  his  mind,  and  he  di¬ 
rectly  resists  the  very  truth  that  must  convert  him,  there  is  no¬ 
thing  more  to  be  done.  The  Spirit  will  soon  leave  him,  for  the 
very  weapons  he  uses,  are  resisted.  Where  instructions  are 
not  clear,  and  are  mixed  up  with  errors,  the  Spirit  may  strive 
even  for  years,  in  great  mercy,  to  get  sinners  through  the 
fog  of  false  instruction.  But  not  so,  where  their  duty  is  clearly 
explained  to  them,  and  they  are  brought  right  up  to  the  single 
point  of  immediate  submission,  and  have  all  their  false  pretences 
exposed,  and  the  path  of  duty  made  perfectly  plain.  Then,  if 
they  do  not  submit,  the  Spirit  of  God  forsakes  them,  and  their 
state  is  well  nigh  hopeless. 

If  there  be  sinners  in  this  house,  and  you  see  your  duty 
clearly,  TAKE  CARE  how  you  delay.  If  you  do  not  sub- 


DIRECTIONS  TO  SINNERS. 


351 


i 


init,  >ou  may  expect  tlie  Spirit  of  God  will  forsake  vou,  and 

you  are  LOST. 

A  vast  deal  of  the  direction  given  to  anxious  sinners 
amounts  to  little  less  than  the  popish  doctrine  of  indulgences. 
The  pope  used  to  sell  indulgences  to  sin,  and  this  led  to  the  re¬ 
formation  under  Luther.  Sometimes  people  would  purchase  an 
indulgence' to  sin  for  a  certain  time,  or  to  commit  some  particular 
sin,  or  a  number  of  sins.  Now,  there  is  a  vast  deal  in  protestant 
churches,  which  is  little  less  than  the  same  thing.  What  does 
t?  it  differ  from  this,  to  tell  a  sinner  to  wait  ?  The  amount  of  it  is, 
telling  him  to  continue  in  sin  a  while  longer,  while  he  is  wait¬ 
ing  for  God  to  convert  him.  And  what  is  that  but  an  indul¬ 
gence  to  commit  sin  %  Any  direction  given  to  sinners,  that  does 
not  require  them  immediately  to  obey  God,  is  an  indulgence  to 

3  sin.  It  is  in  effect,  givingthem  liberty  to  continue  in  sin  against 
God.  Such  directions  are  not  only  wicked,  but  ruinous  and 
cruel.  If  they  do  not  destroy  the  soul,  as  no  doubt  they  often 
do,  they  defer ,  at  all  events,  the  sinner’s  enjoyment  of  God  and 
of  Christ,  and  he  stands  a  great  chance  of  being  lost  for  ever, 
wmle  listening  to  such  instructions.  O,  how  dangerous  it  is,  to 
give  a  sinner  reason  to  think  he  may  wait  a  moment,  before 
giving  his  heart  to  God. 

9.  So  far  as  I  have  had  opportunity  to  observe,  those  conver¬ 
sions  which  are  most  sudden  have  commonly  turned  out  to  be 
the  best  Christians. .  1  know  the  reverse  of  this  has  often  been 
held  and  maintained.  But  I  am  satisfied  there  is  no  reason  for 
it,  although  multitudes,  even  now,  regard  it  as  a  suspicious  cir¬ 
cumstance,  if  a  man  has  been  converted  very  suddenly.  But 
the  Bible  gives  no  warrant  for  this  supposition.  There  is  not 

!a  case  of  protracted  conviction  recorded  in  the  whole  Bible. 
All  the  conversions-  recorded  there,  are  sudden  conversions. 
And  I  am  persuaded  there  never  would  have  been  such  multi¬ 
tudes  of  tedious  convictions,  and  often  ending  in  nothing  after 
all,  if  it  had  not  been  for  those  theological  perversions  which 
have  filled  the  world  with  cannoi-ism.  In  Bible  days,  they 
told  sinners  to  repent,  and  they  did  it  then.  Cannot-ism  had 
not  been  broached  in  that  day.  It  is  this  speculation,  about  the 
inability  of  sinners  to  obey  God,  that  lays  the  foundation  for  all 
the  protracted  anguish  and  distress,  and  perhaps  ruin,  through 
which  so  many  are  led.  Where  a  sinner  is  brought  to  see 
1  what  he  has  to  do,  and  he  takes  his  stand  at  once,  AND  DOES 
IT,  he  generally  does  so  afterwards,  and  you  generally  find  that 
such  a  person  will  hold  out  so,  and  prove  a  decided  character. 
Fou  will  not  find  him  one  of  those  that  you  always  have  to 


352  DIRECTIONS  TO  SINNERS. 

warp  up  to  duty,  like  a  ship,  against  wind  and  tide.  Look  at 
those  professors  who  always  have  to  be  dragged  forward  in 
duty,  and  you  will  generally  find  that  they  had  not  clear  and 
consistent  directions  when  they  were  converted,  and  most  likely 
they  will  be  very  much  “  afraid  of  these  sudden  conversions.” 

Afraid  of  sudden  conversions !  Some  of  the  best  Christians 
of  my  acquaintance  were  convicted  and  converted  in  the  space 
of  a  few  minutes.  In  one  quarter  of  the  time  that  1  have  been 
speaking,  many  of  them  were  awakened,  and  came  right  out  on 
the  Lord’s  side,  and  have  been  shining  lights  in  the  church 
ever  since,  and  have  generally  manifested  the  same  decision  of 
character  in  religion,  that  they  did  when  they  first  came  out  and 
took  a  stand  on  the  Lord’s  side. 


to 


LECTURE  XIX. 

INSTRUCTIONS  TO  CONVERTS. 

Text.  Feed  my  Iambs.” — John  xxi.  15. 

You,  who  read  your  Bibles,  recollect  the  connection  in  which 
these  words  are  found,  and  by  whom  they  were  spoken.  Thev 
were  addressed  by  the  Lord  Jesus  Christ  to  Peter,  after  he  had 
denied  his  Lord  and  had  professed  repentance.  Probably  one 
i  °.  the  «esi§‘ns  which  Christ  had  in  view,  in  suffering  Peter  to 
sin  so  awfully  as  to  deny  his  master,  was  to  produce  a  deeper 
work  of  grace  m  him,  and  thus  fit  him  for  the  peculiar  duty  to 
which  he  intended  to  call  him,  in  laying  the  foundations  of  the 
ristian  Church,  and  watching  over  the  spiritual  interests  of 
the  converts  It  needed  a  peculiar  work  of  grace  in  his  soul, 
0  .ht  hlm  t°.  tfad  others  through  those  scenes  of  trial  and  temp¬ 
tation  to  which  the  early  Christians,  in  particular,  were  exposed. 

t  is  evident,  that,  though  Peter  had  special  natural  qualifica¬ 
tions  for  such  a  work,  yet  he  was  quite  a  superficial  saint.  He 
was  probably  converted  before  this,  but  he  was  weak,  and  there 
was  leit  so  much  of  his  natural  roughness  and  turbulence  of 
temper,  that  he  was  still  ready  to  bristle  up  on  any  occasion,  and 
take  offence  at  every  thing  that  crossed  him,  so  that  he  was  still 
,  ffiiite  unfit  for  that  particular  work  to  which  he  was  destined. 
Christ  designed  him  for  such  a  peculiar  service,  that  it  seems 
something  was  indispensable  to  fit  him  for  it,  and  make  him 
such  a  saint,  that  future  opposition  would  not  irritate  him,  nor 
difficulties  dishearten  him,  nor  success  and  honor  spoil  him  by 
j  lifting  up  his  heart  with  pride.  And,  therefore,  Christ  takes’the 
I  effectual  method  recorded  before  us,  of  dealing  with  him  once 
for  all,  to  secure  a  thorough  work  in  his  soul. 

He  asked  him  this  question,  to  remind  him,  in  an  aftectin°" 
manner,  at  once  of  his  sin  and  of  the  love  of  Christ,  “  Simon, 
son  of  Jona,  lovest  thou  me  more  than  these?”  Strongly  imply¬ 
ing  a  doubt  whether  he  did  love  him.  Peter  answers',  “  Yea, 
Lord,  thou  knowest  that  I  love  thee.”  He  said  unto  him',  “  Feed 
my  Jambs.”  He  then  repeated  the  question,  as  if  he  would  read 
his  inmost  soul,  “Simon,  son  of  Jona,  lovest  thou  me  ?”  Peter 
was  still  firm,  and  promptly  answers  again,  “Yea,  Lord,  thou 
i  knowest  that  I  love  thee.”  Jesus  still  asked  him  the  question 


354  INSTRUCTIONS  TO  YOUNG  CONVERTS. 

again,  the  third  time,  emphatically.  He  seemed  to  urge  the 
point,  as  if  he  would  search  his  inmost  thoughts,  to  see  whether 
Peter  would  ever  deny  him  again.  Peter  was  touched,  he  was 
grieved,  it  is  said;  he  did  not  fly  into  a  passion — he  did  not 
boast,  as  he  did  on  a  former  occasion,  “Though  I  should  die 
with  thee,  yet  would  I  not  deny  thee,”  but  he  was  grieved, 
he  was  subdued,  he  spoke  tenderly,  he  appealed  to  the  Savior 
himself,  as  if  he  Avould  implore  him  not  to  doubt  his  sincerity 
any  longer,  “  Lord,  thou  knowest  all  things,  thou  knowest  that 
I  love  thee.”  Christ  then  gave  him  his  final  charge,  “Feed  my 
sheep.” 

By  the  terms  sheep  and  lambs  here,  the  Savior  undoubtedly 
designated  Christians, — members  of  his  church ;  the  lambs 
probably  represent  young  converts,  those  that  have  but  little  ex¬ 
perience  and  but  little  knowledge  of  religion,  and  therefore,  need 
to  have  special  attention  and  pains  taken  with  them,  to  guard 
from  harm,  and  to  train  them  for  future  usefulness.  And  when 
our  Savior  told  Peter  to  feed  his  sheep,  he  doubtless  referred  to 
the  important  part  which  Peter  w?as  to  perform  in  watching  over 
the  newly  formed  churches  in  different  parts  of  the  world,  and  in 
training  the  young  converts,  and  leading  them  along  to  useful¬ 
ness  and  happiness. 

My  last  Lecture  w*as  on  the  subject  of  giving  right  instruction 
to  anxious  sinners.  And  this  naturally  brings  me  along,  in  this 
Course  of  Lectures,  to  consider  the  manner  in  which  young 
converts  should  be  treated  and  the  instructions  that  should  be 
given  to  them. 

INSTRUCTIONS  TO  YOUNG  CONVERTS. 

& 

In  speaking  on  this  subject,  it  is  my  design, 

I.  To  state  several  things  that  ought  to  be  considered,  in  re¬ 
gard  to  the  hopes  of  young  converts. 

II.  Several  things  respecting  their  making  a  profession  of  re¬ 
ligion,  and  joining  the  church. 

III.  The  importance  of  having  correct  instruction  given  to 
young  converts. 

IV.  What  should  not  be  taught  to  young  converts. 

V.  What  particular  things  are  specially  necessary  to  be  taught 
to  young  converts. 

VI.  How  young  converts  should  be  treated  by  church  mem¬ 
bers. 

I.  I  am  to  state  several  matters  in  regard  to  the  hopes  of  young 
converts. 


INSTRUCTIONS  TO  YOUNG  CONVERT8. 


355 


I.  Nothing  should  be  said  to  them  to  create  a  hove.  Nothin? 
should  ordinarily  be  intimated  to  persons  under  conviction  cal¬ 
culated  to  make  them  think  they  have  experienced  religion,  till 
they  nnd  it  out  themselves.  I  do  not  like  this  term,  “  experienced 
religion, .  and  I  use  it  only  because  it  is  a  phrase  in  common 
use.  It  is  an  absurdity  in  itself.  What  is  religion  ?  Obedience 
to  God.  Suppose  you  should  hear  a  good  citizen  say  he  had 
experienced  obedience  to  the  government  of  the  country  You 
see  it  is  nonsense.  Or  suppose  a  child  should  talk  about  expe¬ 
riencing  obedience  to  his  father.  If  he  knew  what  he  was  say- 
ing,  he  would  say  he  had  obeyed  his  father ,  just  as  the  apostle 
Paul  says  to  the  Roman  believers,  “Ye  have  obeyed  from  the 
heart  that  form  of  doctrine  which  was  delivered  you.” 

What  I  mean  to  say  is,  that  ordinarily,  it  is  best  to  let  their 
hope  or  belief  that  they  are  converted  spring;  up  spontaneously 
in  their  own  minds.  Sometimes  it  will  happen  that  persons 
may  be  really  converted,  but  owing  to  some  notions  which  they 
have  been  taught  about  religion,  they  do  not  realize  it.  Their 
views  of  what  religion  is,  and  its  effect  upon  the  mind,  are  so 
entirely  wide  of  the  truth,  that  they  do  not  think  that  they  have 
it.  I  will  give  you  an  illustration  on  this  point. 

Some  years  since,  I  labored  in  a  place  where  a  revival  was  in 
progress  and  there  was  in  the  place  a  young  lady  from  Boston. 
She  had  been  brought  up  a  Unitarian,  she  had  considerable 
education,  and  was  intelligent  on  many  subjects,  but  on  the  sub¬ 
ject  of  religion  she  was  very  ignorant.  At  length  she  was  con- 
victed  of  sin.  She  became  awfully  convinced  of  her  horrible 
enmity  against  God.  She  had  been  so  educated  as  to  have  a 
sense  of  propriety  but  her  enmity  against  God  became  so  great, 
and  broke  out  so  frightfully,  that  it  was  horrible  to  hear  her  talk. 
She  used  to  come  to  the  anxious  meetings,  where  we  conversed 
with  each  one  separately.  And  her  feelings  of  opposition  to 
God  were  such  that  she  used  to  create  disturbance.  By  the  time 
I  came  within  two  or  three  seats  from  her,  where  she  could  hear 
what  I  said  in  a  low  voice  to  the  others,  she  would  begin  to  make 
remarks  in  reply,  so  that  they  could  be  heard.  And  she  would  say 
the  most  bitter  things  against  God,  and  against  his  providence,  and 
his  method  of  dealing  with  mankind,  as  if  God  was  an  infinite 
tyrant. .  She  would  speak  of  him  as  the  most  unjust  and  cruel 
being  m  the  universe.  I  would  try  to  hush  her,  and  make  her 
keep  still,  because  she  distracted  the  attention  of  others.  Some¬ 
times  she  would  stop  and  command  her  temper  awhile,  and 
sometimes  she  would  rise  and  go  out.  I  have  seldom  seen  a 
case,  where  the  enmity  of  the  heart  rose  so  high  against  God. 


356 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


One  night  at  the  anxious  meeting,  after  she  had  been  very  rest¬ 
less,  as  I  came  towards  her,  she  began  as  usual  to  reply,  but  I 
hushed  her,  and  told  her  I  could  not  converse  with  her  there, 
but  invited  her  to  my  room  the  next  morning,  and  then  I  would 
talk  with  her.  She  promised  to  come,  but,  says  she,  “  God  is 
unjust,  he  is  infinitely  unjust.  Is  he  not  almighty  ?  Why  then 
has  he  never  shown  me  my  enmity  before?  Why  has  he  let 
me  run  on  so  long?  Why  does  he  let  my  friends  at  Boston  re¬ 
main  in  this  ignorance  ?  They  are  the  enemies  of  God,  as  much 
as  I  am,  and  are  going  to  hell.  Why  does  he  not  show  them 
the  truth  in  regard  to  their  condition  ?  ”  And  in  this  temper  she 
left  the  room. 

The  next  morning  she  came  to  my  room,  as  she  had  promis¬ 
ed.  I  saw  as  soon  as  she  came  in  that  her  countenance  was 
changed,  but  I  said  nothing  about  it.  “  O,”  said  she,  “  I  have 
changed  my  mind,  as  to  what  I  said  last  night  about  God,  I 
don’t  think  he  has  done  me  any  wrong,  and  I  think  I  shall  get 
religion  sometime,  for  now  I  love  to  think  about  God.  I  have 
been  all  wrong;  the  reason  why  I  had  never  known  my  enmity 
before,  was,  that  I  would  not.  I  used  to  read  the  Bible,  but  I 
always  passed  over  the  passages  that  would  make  me  feel  as  if  I 
was  a  lost  sinner,  and  those  passages  that  spoke  of  Jesus  Christ 
as  God,  I  passed  over  without  consideration,  and  now  I  see  that 
it  was  my  fault,  not  God’s  fault,  that  I  did  not  know  any  more 
about  myself ;  I  have  changed  my  mind  now.”  She  had  no 
idea  that  this  was  religion,  but  she  was  encouraged  now  to  ex¬ 
pect  religion  at  some  future  time,  because  she  loved  God  so 
much.  I  said  nothing  to  make  her  imagine  that  I  thought  her 
a  Christian,  but  left  her  to  find  it  out.  And,  for  a  time,  her  mind 
was  so  entirely  occupied  with  thinking  about  God,  that  she 
never  seemed  to  ask  whether  this  is  religion  or  not. 

It  is  a  great  evil,  ordinarily,  to  encourage  persons  to  hope  they 
are  Christians.  Very  likely  you  may  judge  prematurely.  Or 
if  not,  it  is  better  they  should  find  it  out  for  themselves,  suppose 
they  do  not  see  it  at  once.  They  may  break  down  lower  than 
ever,  and  then  they  will  come  out  so  clear  and  decided,  that  they 
will  know  where  they  are. 

2.  When  you  see  persons  expressing  a  hope,  and  yet  they 
express  doubts  too,  it  is  generally  because  the  work  is  not 
thorough.  If  they  are  convicted,  they  need  breaking  up.  They 
are  still  lingering  around  the  world,  or  they  have  not  broken  ofi 
effectually  from  their  sins,  and  they  need  to  be  pushed  back, 
rather  than  urged  forward.  If  you  see  reason  to  doubt,  cr  il 
you  find  that  they  have  doubts,  most  probably  there  is  some 


t 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


357 

good  reason  to  doubt.  Sometimes  persons  express  a  hope  in 
Christ  and  afterwards  remember  some  sin,  that  needs  to  be  con- 

£?“jLt0  ”?“■  or  some  case  where  they  have  slandered,  or  de- 
,  ftauded,  where  it  is  necessary  to  make  satisfaction,  and  where 
either  their  character,  or  their  purse,  is  so  deeply  implicated  that 
they  hesitate,  and  refuse  to  perform  their  duty.  This  grieves 
the  Spirit,  brings  darkness  over  their  minds  of  course,  and  justly 
leads  hem  to  doubt  whether  they  are  truly  converted.  If  a  soul 
'  ?„■  ‘™ly  ?0"Terte<h  it  will  generally  be  found  when  there  are 
T1  >f,’  ,t  lat  on  sorne  P01nt  they  are  neglecting  duty.  They 
f  should  be  searched  as  with  a  lighted  candle,  and  brought  up  to 
the  performance  of  duty,  and  not  suffered  to  hope  until  they  do 
it.  Ordinarily  it  is  proper  just  there  to  throw  in  some  plain 
|  se.arehmg  truth,  that  will  go  through  them,  something  that 
will  wither  their  hopes  like  a  moth.  Do  it  while  the  Spirit  of 

God  is  dealing  with  them  and  do  it  in  the  right  way,  and  there 
is  no  danger  of  its  doing  harm. 

#V.T^  lllust*;ate  this :  I  knew  a  person,  who  was  a  member  of 

:  rnnd  frch,^utran  6  hypocrite,  proved  to  be  so  by  her 

conduct,  and  afterward  fully  confessed  to  be  so.  In  a  revival 

°  u-i  ' ^{°n  S  le  ^aS  awakened  and  deeply  convicted,  and  after  a 
while  she  got  a  hope  She  came  to  a  minister  to  talk  with  him 
j  about  her  hope,  and  he  poured  in  the  truth  to  her  mind  in  such 

t“er  aS  l-°  annibllate  aH  her  hopes.  She  then  remained 
™„fnr  co^vlctlon  many  days,  and  at  last  she  broke  out  in  hope 

Vm-  /j16  ™lr{>ster  knew  her  temperament,  and  knew  what 
she  needed,  and  he  tore  away  her  hope  again.  And  then  she 
broke  down,  clear  to  the  ground,  so  that  she  could  not  stand  or 
go.  So  deeply  did  the  Spirit  of  God  PROBE  her  heart,  that 
for  a  time,  it  took  away  all  her  bodily  strength.  And  then  she 

rZL  °Ut  Bef0re’  Sh?  had  been  “e  oflhe  proudest 

rebels  against  God  s  government  that  ever  was,  but  now  she  be- 

-ame  humbled,  and  was  one  of  the  most  modest,  tender,  lovely 

1  ha^6  6Vf  known’  And  such  she  remained.  No 
doubt  that  was  just  tne  way  to  deal  with  her.  It  was  iust  the 
‘.reatment  that  her  case  required.  ^ 

It  is  often  useful  to  deal  with  individuals  in  this  way  Some 
persons  are  naturally  unamiable  in  their  temper,  and  unlovely 

IP°rmm?nt' ,  A,nd  Vs  ParticularIy  important  that  such 
jersons  should  be  dealt  with  most  thoroughly  whenever  they 

irst  begin  to  express,  hope  in  Christ.  Unless  the  work  with 
bem  is,  m  the  first  place,  uncommonly  deep  and  thorough,  they 
vill  be  vastly  ess  useful,  and  interesting,  and  happy,  than  they 
otherwise  would  have  been,  had  the  probe  been  thoroughly  and 


358 


INSTRUCTIONS  TO  YOUNG  CONVERTS, 


skilfully  applied  to  their  heart.  If  they  are  encouraged  at  first, 
without  being  thoroughly  dealt  with,  if  they  are  left  to  go  rig  t 
along,  and  not  sufficiently  probed  and  broken  down,  these  un¬ 
lovely  traits  of  character  will  remain  unsubdued  and  will  be 
always  breaking  out  to  the  great  injury,  both  of  their  personal 
peace,  and  their  general  influence  and  usefulness  as  Christians. 

1  It  is  important  to  take  advantage  of  such  characters  while  they 
are  just  in  these  peculiar  circumstances,  so  that  they  can  be 
moulded  into  proper  form.  Do  not  spare,  though  it  should  be  a 
child,  or  a  brother,  or  a  husband,  or  a  wife.  Let  it  be  a  thorough 
work.  If  they  express  a  hope,  and  you  find  they  bear  the 
imao-e  of  Christ,  they  are  Christians.  But  if  that  appears  doubtful 

_ if  they  do  not  appear  to  he  fully  changed,  just  tear  away  their 

hope,  by  searching  them  with  the  most  discriminating  truth,  and 
leave  the  Spirit  to  do  the  work  more  deeply.  If  still  the  image 
is  not  perfect,  do  it  again— break  them  down  into  a  child-like 
spirit,  and  then  let  them  hope.  They  will  then  be  clear  and 
thorough  Christians.  By  such  a  mode  of  treatment,  I  have 
often  known  people  of  the  crookedest  and  hatefulest  natural  char¬ 
acter,  so  transformed  in  the  course  of  a  few  days,  that  they  ap¬ 
pear  like  different  beings.  You  would  think  the  work  of  a 
whole  life  of  Christian  cultivation  had  been  done  at  once.  Doubt¬ 
less  this  was  the  intent  of  our  Savior’s  dealing  with  Peter.  He 
had  been  converted,  but  became  puffed  up  with  spiritual  pride 
and  self-confidence,  and  then  he  fell.  After  that  Christ  broke 
him  down  again,  bv  three  times  searching  him  with  the  inquiry, 
“Simon,  son  of  Jona,  lovest  thou  me?”  after  which,  he  seems 
to  have  been  a  stable  and  devoted  saint  the  rest  of  his  days.  . 

3.  There  is  no  need  of  young  converts  having  or  expressing 
doubts  as  to  their  conversion.  There  is  no  more  need  of  a  per¬ 
son  doubting  whether  he  is  now  in  favor  of  God  s  government, 
than  there  is  for  a  man  to  doubt  whether  he  is  in  favor  of  our 
government  or  another.  It  is,  m  fact,  on  the  face  of  it  absur  , 
for  a  person  to  talk  of  doubting  on  such  a  point  if  he  is  intelligent 
and  understands  what  he  is  talking  about.  It  has  long  een  sup 
posed  to  be  a  virtue,  and  a  mark  of  humility,  for  a  person  o 
doubt  whether  he  is  a  Christian,  and  this  notion  that  there  is 
virtue  in  doubting  is  a  device  of  the  devil.  “  I  say,  neighbor, 
are  you  in  favor  of  our  government,  or  do  you  prefer  that  ol  Kus- 
sia  “  Why,  I  have  some  hopes  that  I  love  our  own  govern- 
ment,  but  I  have  many  doubts.”  Wonderful !  “  Woman,  do 

you  love  your  children '?”  “  Why,  sir,  I  sometunes  have  a  trem¬ 
bling  hope  that  I  love  them,  but  you  know  the  best  have  doubts. 

..  Wife,  do  you  love  your  husband?”  “  I  don  t  know  I  some- 


INSTRUCTIONS  TO  YOUNO  CONVERTS. 


359 


times  think  I  do,  but  you  know  the  heart  is  deceitful,  and  we 
ought  to  be  careful  and  not  be  too  confident.”  Who  would  have 
such  a  wife?  “  Man,  do  you  love  your  wife,  do  you  love  your 
larmly  ?  “  Ah,  you  know  we  are  poor  creatures,  we  don’t  know 

our  own  hearts.  I  think  I  do  love  them,  but  perhaps  I  am  de¬ 
Ordinarily,  the  very  idea  of  a  person’s  expressing-  doubts,  ren¬ 
ders  his  piety  truly  doubtful.  A  real  Christian  has  no  need  to 
doubt  And  when  one  is  full  of  doubts,  ordinarily  you  ought 
to  doubt  for  him  and  help  him  doubt.  Affection  to  God  is°as 
B  mucha  matter  of  consciousness  as  any  other  affection.  A  wo¬ 
man  knows  she  loves  her  child.  How  ?  By  consciousness.  She 
I  Is  consclous  of  the  exercise  of  this  affection.  And,  then,  she  sees 
it  carried  out  into  action  every  day.  In  the  same  way  a  Christian 
may  know  that  he  loves  God,  by  his  consciousness  of  this  affec¬ 
tion,  and  by  seeing  that  it  influences  his  daily  conduct 

in  the  case  of  young  converts,  truly  such,  these  doubts  gen- 
•  erally  arise  from  their  having  been  wrongly  dealt  with,  and  not 
sufficiently  taught,  or  not  thoroughly  humbled.  In  any  case 
they  should  never  be  left  in  such  a  state,  but  should  be  brought,’ 
it  possible,  to  such  a  thorough  change,  that  thev  will  doubt°no 
longer;  It  is  inconsistent  with  the  greatest  usefulness,  for  a 
■Christian  to  be  always  entertaining  doubts.  It  not  only  makes 
■  him  g,oomy,  but  it  renders  his  religion  a  stumbling  block  to  sin- 
ners.  What  do  sinners  think  of  such  religion?  They  say 
i‘  Ihese  converts  are  always  afraid  to  think  they  have  got  any 

f'  lea  •  ^  hey  are  always  trembling,  and  doubting  whether 

it  is  a  reality,  and  they  ought  to  know  whether  there  is  any 
j  .fling  in  it  or  not ;  for  if  it  is  any  thing,  these  people  seem  to  have 
t,  and  I  am  inclined  to  think  it  rather  doubtful.  At  any  rate, 
will  let  it  pass  for  the  present;  for  I  don’t  believe  God  will 

I  ,  ~  i  ill  ^  what  appears  so  uncertain.”  No, 

1  ^eerful,  se^ed  hope  in  Christ,  is  indispensable  to  usefulness, 
nd  therefore  you  should  deal  so  with  young  converts,  as  to  lead 
hem  to  a  consistent,  well-grounded,  stable  hope.  Ordinarily  this 
aay  be  done,  if  pursued  wisely,  at  the  proper  time,  and  that  is  at 
lie  commencement  of  their  religious  life.  And  they  should 
iot  be  left  till  it  is  done. 

I  know  there  are  some  exceptions,  there  are  cases  where  the 
est  instructions  will  be  ineffectual,  but  these  generally  depend 
n  the  state  of  the  health,  and  the  condition  of  the  nervous  sys- 
•m.  .  Sometimes  you  find  a  person  incapable  of  reasoning  on  a 
;'rtam  topic,  and  so  their  errors  will  not  yield  to  instruction, 
ut  most  commonly  they  mistake  the  state  of  their  own  hearts, 


3G0 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


because  they  judge  under  the  influence  of  a  physical  disease. 
Sometimes  persons  under  a  nervous  depression  will  go  almost 
into  despair.  I  will  not  take  time  now  to  show  the  connection, 
but  persons  who  are  acquainted  with  physiology  will  easily  ex¬ 
plain  the  matter,  and  this  will  make  it  plain  that  the  only  way 
to  deal  with  such  cases  is  first  to  recruit  their  health,  and  get 
their  nervous  system  in  a  proper  tone,  and  thus  remove  the 
physical  cause  of  their  gloom  and  depression,  and  then  they  will 
be  able  to  receive  and  apply  your  instructions  to  the  state  of  their 
minds.  But  if  you  cannot  remove  their  gloom  and  doubts  and 
fears  in  this  way,  you  can  at  least  avoid  doing  any  positive 
harm,  by  giving  them  wrong  instructions.  I  have  known, 
even  experienced  Christians,  to  have  the  error  fastened  upon 
them,  thinking  it  was  necessary,  or  was  virtuous,  or  a  mark 
of  humility  to  be  always  in  doubt,  and  Satan  would  take  advan¬ 
tage  of  it,  and  of  the  state  of  their  health,  to  drive  them  almost 
into  despair.  You  ought  to  guard  against  this,  by  avoiding  the 
error  in  teaching  young  converts.  Teach  them  that  instead 
of  there  being  any  virtue  in  doubting,  it  is  a  sin  to  have  any 
reason  to  doubt,  and  a  sin  if  they  doubt  without  any  reason, 
and  a  sin  to  be  gloomy,  and  disgust  sinners  with  their  des¬ 
pondency.  And  if  you  teach  them  thoroughly  what  religion  is, 
and  make  them  SEE  CLEARLY  what  Cod  wishes  to  have 
them  do,  and  lead  them  to  do  it  promptly  and  decidedly,  ordi¬ 
narily  they  will  not  be  harrassed  with  doubts  and  fears,  but  will 
be  clear,  'open-hearted,  cheerful  and  growing  Christians,  an 
honor  to  the  religion  they  profess,  and  a  blessing  to  the  church 
and  the  world. 

II.  I  proceed  to  mention  some  things  worthy  of  consideration 
in  regard  to  their  making  a  profession  of  religion,  or  joining  the 
church. 

1.  Young  converts  should,  ordinarily,  offer  themselves  for  ad¬ 
mission  to  some  church  of  Christ  immediately.  By  immediately, 
I  mean  that  they  should  do  it  the  first  opportunity  they  have. 
They  should  not  wait.  If  they  set  out  in  religion  by  waiting, 
most  likely  they  will  always  be  waiting,  and  never  do  any  thing 
lo  much  purpose.  If  they  are  taught  to  wait  under  conviction, 
before  they  give  themselves  up  to  Christ,  or  if  they  are  taught  to 
wait  after  conversion,  before  they  give  themselves  publicly  to 
God,  by  joining  the  church,  they  will  probably  go  halting  and 
stumbling  along  through  life.  The  first  thing  they  should  be 
taught,  always  is,  Never  to  wait  where  God  has  pointed 
out  your  duty.  We  profess  to  have  given  up  the  waiting 
system,  let  us  carry  it  through  and  be  consistent. , 


INSTRUCTIONS  TO  YOUNG  CONVERTS.  361 

While  I  say  it  is  the  duty  of  young  converts  to  offer  them* 
a;  selves  to  the  church  immediately,  I  do  not  sav  that  they  should, 
p1  in  cases*  be  received  immediately.  But  the  church  may,  and 
have  an  undoubted  right  to  assume  the  responsibility  of  receiv- 
I  tliem  immediately  or  not.  If  the  church  are  not  satisfied  in 
the  case,  they  have  the  power  to  bid  candidates  wait  till  they  can 
N ma^e  inquiries,  or  in  any  other  way  obtain  satisfaction,  as  to  their 
i  character  and  their  sincerity.  This  is  more  necessary  in  large 
cities  than  it  is  in  the  country,  because  the  church  is  liable  1o 
receive  so  many  applications  from  persons  that  are  entire  stran- 
gers,  where  it  is  necessary  to  make  inquiries  before  admitting 
them  to  communion.  But  if  the  church  think  it  necessary  to 
postpone  an  applicant,  the  responsibility  is  not  his.  He  has  not 
postponed  obedience  to  the  dying  command  of  Christ,  and  so  he 
has  not  grieved  the  Spirit  away,  and  so  he  may  not  be  essen¬ 
tially  injured  if  he  is  faithful  in  other  respects.  Whereas,  i i  he 
had  neglected  the  duty  voluntarily,  he  would  soon  get  into  the 
dark,  and  very  likely  backslide. 

If  there  is  no  part  icular  reason  for  delay,  ordinarily  the  church 
ought  to  receive  them  when  they  apply.  If  they  are  sufficiently 
instructed  on  the  subject  of  religion  to  know  what  they  are  doing, 
and  if  their  general  character  is  such  that  they  can  be  trusted  as 
to  their  sincerity  and  honesty  in  making  a  profession.  I  see  no 
reason  why  they  should  delay.  But  if  there  are  sufficient  rea¬ 
sons,  in  the  view  of  the  church,  for  making  them  wait  a  reason¬ 
able  time,  let  them  do  it,  on  their  responsibility  to  Jesus  Christ. 
They  should,  however,  remember,  what  is  the  responsibility  they 
assume,  and  that  if  they  keep  those  out  of  the  church  who  ought 
f to  be  in  it,  they  sin,  and  grieve  the  Holy  Spirit. 

!  It  is  impossible  to  lay  down  particular  rules  on  this  subject, 
applicable  to  all  cases.  There  is  so  great  a  variety  of  reasons 
which  may  warrant  keeping  persons  back,  that  no  general  rules 
'an  reach  them  all.  Our  practice,  in  this  church,  is  to  propound 
persons  for  a  month  after  they  make  application,  before  they  are 
received  to  full  communion.  The  reason  of  this  is,  that  the 
Session  may  have  opportunity  to  inquire  respecting  individuals 
who  offer  themselves,  as  so  many  of  them  are  strangers.  But 
n  the  country,  where  there  are  regular  congregations,  and  all 
he  people  have  been  instructed  from  their  youth  in  the  doctrines 
;  >f  religion,  and  where  every  body  is  perfectly  known,  the  case 
s  different,  and  ordinarily  I  see  no  reason  why  persons  of  fair 
character  should  not  be  admitted  immediately.  If  a  person  has 
tot  been  a  drunkard,  or  otherwise  of  bad  character,  let  him  be 

31 


362 


INSTRUCTIONS  TO  YOUNG  CONVERT3, 


admitted  at  once,  as  soon  as  he  can  give  a  rational  and  satisfao 
tory  account  of  the  hope  that  is  in  him. 

That  is  evidently  the  way  the  apostles  did.  There  is  not  the 
least  evidence  in  the  New  Testament,  that  they  ever  put  off  a 
person  that  wanted  to  he  baptised  and  join  the  ciiurch.  I  know 
this  does  not  satisfy  some  people,  because  they  think  the  case  is 
different.  But  I  do  not  see  it  so.  They  say  the  apostles  were 
inspired.  That  is  true ;  but  it  does  not  follow  that  they  were 
inspired  to  read  the  characters  of  men,  so  as  to  prevent  their 
making  mistakes  in  this  matter.  On  the  other  hand,  we  know 
they  were  not  inspired  in  this  way,  for  we  know  they  did  make 
mistakes,  just  as  ministers  may  do  now,  and,  therefore,  it  is  not 
true  that  their  being  inspired  men  alters  the  case  on  this  point. 
Simon  Magus  was  supposed  to  be  a  Christian,  and  was  baptised 
and  admitted  to  the  communion,  and  remained  in  good  standing 
till  he  undertook  to  purchase  the  Holy  Ghost  with  money.  The 
apostles  used  to  admit  converts  from  Heathenism  immediately, 
and  without  delay.  If  they  could  receive  persons  who,  per¬ 
haps,  never  heard  more  than  one  gospel  sermon,  and  who  never 
had  a  Bible,  nor  attended  a  Sabbath-school  or  Bible-class  in 
their  lives,  surely  it  is  not  necessary  to  wake  up  such  an  outcry 
and  alarm,  if  a  church  thinks  proper  to  receive  persons  of  fair 
character  w7ho  have  had  the  Bible  all  their  lives,  and  been 
trained  in  the  Sabbath-school,  and  sat  under  the  preaching  oi 
the  gospel,  and  who,  therefore,  may  be  supposed  to  understand 
what  they  are  about,  and  not  to  profess  what  they  do  not  feel. 

I  know  it  may  be  said  that  persons  who  make  a  profession 
of  religion  now,  are  not  obliged  to  make  such  sacrifices  for  their 
religion  as  the  early  believers  were,  and,  consequently,  people 
may  be  more  ready  to  play  the  hypocrite.  And,  to  some  extent, 
that  is  true.  But  then,  on  the  other  hand,  it  should  be  remem¬ 
bered,  that,  with  the  instructions  which  they  have  on  the  subject 
of  religion,  they  are  not  so  easily  led  to  deceive  themselves,  as 
those  who  were  converted  without  the  previous  advantages  of  a 
religious  education.  They  may  be  strongly  tempted  to  deceive 
others,  but  I  insist  upon  it,  that,  with  the  instructions  which  they 
have  received,  the  converts  of  these  great  revivals  are  not  half 
so  liable  to  deceive  themselves,  and  take  up  with  a  false  hope, 
as  they  were  in  the  days  of  the  Apostles.  And  on  this  ground 
I  believe  that  those  churches  Avho  are  faithful  in  dealing  with 
young  converts,  and  who  exhibit  habitually  the  power  of  re¬ 
ligion,  are  not  likely  to  receive  so  many  unconverted  persons, 
as  the  Apostles  did. 

It  is  important  that  the  churches  should  act  wisely  on  this 


>  I 

INSTRUCTIONS  TO  YOUNG  CONVERTS.  363 

point.  Great  evil  has  been  done  by  this  practice  of  beeping 
persons  out  of  the  church  a  long  time  to  see  if  they  were  Ohris- 
tians.  This  is  almost  as  absurd  as  it  would  be  to  throw  out 
a  young  child  into  the  street,  to  see  whether  it  will  live;  to  say, 
if  it  lives  and  promises  to  be  a  healthy  child,  we  will  take  care 
of  it,  when  that  is  the  very  time  it  wants  nursing,  and  taking 
care  of,  at  the  moment  whqn  the  scale  is  turning,  whether  it 
shall  live  or  die.  Is  that  the  way  to  deal  with  young  converts  ? 
Should  the  church  throw  her  new-born  children  out  to  the 
winds,  and  say,  if  they  live  there,  let  them  be  raised  ;  but  if  they 
die,  they  ought  to  die.  I  have  not  a  doubt  that  thousands  of 
converts,  in  consequence  of  this  treatment,  have  gone  through 
life,  and  never  have  joined  any  church,  but  have  lingered  along 
full  of  doubts,  and  fears,  and  darkness,  and  in  this  way  have 
spent  their  days,  and  gone  to  the  grave  without  the  comforts  or 
the  usefulness  which  they  might  have  enjoyed,  simply  because 
the  church,  in  her  folly,  has  suffered  them  to  wait  outside  of  the 
pale,  to  see  whether  they  would  grow  and  thrive,  without  those 
ordinances  which  Jesus  Christ  established  particularly  for  their 
benefit. 

Jesus  Christ  says  to  his  church,  “  Here,  take  these  lambs,  and 
feed  them,  and  shelter  them  and  watch  over  them,  and  protect 
them:”  and  what  does  the  Church  do?  Why,  turn  them  out 
alone  upon  the  cold  mountains,  among  the  wild  beasts,  to  starve 
or  perish,  to  see  whether  they  are  alive  or  not.  This  whole 
system  is  as  unphilosophical  as  it  is  unscriptural.  Did  Jesus 
Christ  tell  his  churches  to  do  so?  Did  the  God  of  Abraham 
teach  any  such  doctrine  as  this,  in  regard  to  the  children  of 
Abraham?  Never.  He  never  taught  us  to  treat  young  con¬ 
verts  in  such  a  barbarous  manner.  It  is  the  very  best  way  that 
could  be  taken  to  render  it  doubtful  whether  they  are  converts. 
The  very  way  to  lead  them  into  doubts  and  darkness,  is  to  keep 
them  away  from  the  church,  from  its  fellowship,  and  its  ordi¬ 
nances. 

I  have  understood  there  is  a  church,  not  very  far  from  here, 
who  have  passed  a  resolution  that  no  young  converts  shall  be 
admitted  till  they  have  had  a  hope  for  at  least  six  months. 
Where  did  they  get  any  such  rule?  Not  from  the  Bible,  nor 
the  example  of  the  early  churches. 

3.  In  examining  young  converts  for  admission  to  the  church, 
their  consciences  should  not  be  ensnared  by  examining  them  too 
extensively  or  minutely  on  doctrinal  'points.  From  the  manner 
in  which  examinations  are  conducted  in  some  churches,  it  would 
seem  as  if  they  expected  that  young  converts  would  be  all  at 

w 


364 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


once  acquainted  with  the  whole  system  of  divinity,  and  able  to 
answer  every  puzzling  question  in  theology.  The  effect  of  it  is, 
that  young  converts  are  perplexed  and  confused,  and  give  their 
assent  to  things  they  do  not  understand,  and  thus  their  conscience 
is  ensnared,  and  consequently  weakened.  Why,  one  great  de¬ 
sign  of  receiving  young  converts  into  the  church,  is  to  teach 
them  doctrines,  but  if  they  are  to  be  kept  out  of  the  church  till 
they  understand  the  whole  system  of  doctrines,  this  end  is  de¬ 
feated.  Will  you  keep  them  out  till  one  main  design  of  receiv¬ 
ing  them  is  accomplished  by  other  means?  It  is  absurd.  There 
are  certain  cardinal  doctrines  of  Christianity,  which  are  em¬ 
braced  in  the  experience  of  every  true  convert.  And  these, 
young  converts  will  testify  to  them,  on  their  examination,  if  they 
are  questioned  in  such  a  way  as  to  draw  out  their  knowledge,  and 
not  in  such  a  way  as  to  puzzle  and  confound  them.  The  ques¬ 
tions  should  be  such,  as  are  calculated  to  draw  out  from  them, 
what  they  have  learned  by  experience,  and  not  what  they  may 
have  got  in  theory  before  or  since  their  conversion.  The  object 
is,  not  to  find  out  how  much  they  know,  or  how  good  scholars 
they  are  in  divinity,  as  you  would  examine  a  school,  or  a  num¬ 
ber  of  young  men  striving  for  a  premium.  It  is  to  find  out 
whether  they  have  a  change  of  heart ,  to  learn  whether  they 
have  experienced  the  great  truths  of  religion  by  their  power  in 
their  own  souls.  You  see  therefore  how  absurd,  and  injurious 
too,  it  must  be,  to  examine  as  is  sometimes  done,  like  a  lawyer  at 
the  bar,  cross-examining  a  suspicious  witness.  It  should  rather 
be  like  a  faithful  physician  anxious  to  find  out  his  patient’s  true 
condition,  and  therefore  leading  his  mind,  by  inquiries  and  hints, 
to  disclose  the  real  symptoms  of  his  case. 

You  will  always  find,  if  you  put  your  questions  right,  that 
real  converts  will  see  clearly  those  great  fundamental  points,  the 
divine  authority  of  the  scriptures,  the  necessity  of  the  influences 
of  the  Holy  Spirit,  the  divinity  of  Christ,  the  doctrine  of  total 
depravity  and  regeneration,  the  necessity  of  the  atonement,  jus¬ 
tification  bv  faith,  and  the  eternal  punishment  of  the  wicked. 
By  a  proper  course  of  inquiries  you  will  find  all  these  points 
come  out,  as  a  part  of  their  experience,  if  you  put  your  questions 
in  such  a  way  that  they  understand  them. 

A  church  session  in  this  city  have,  as  we  are  informed,  pass¬ 
ed  a  vote,  that  no  person  shall  join  that  church  till  he  will  give 
his  assent  to  the  whole  Presbyterian  Confession  of  Faith,  and 
adopt  it  as  his  “rule  of  faith  and  practice  and  Christian  obedi¬ 
ence.”  That  is,  they  must  read  the  book  through,  which  is 
about  three  times  as  large  as  this  hymn-book,  and  must  under- 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


3  65 


stand  it,  and  agree  to  it  all,  before  they  can  he  admitted  to  the 
church,  before  they  can  make  a  profession  of  religion,  or  obey 
the  command -of  Christ.  By  what  authority  does  a  church  say 
that  no  one  shall  join  their  communion  till  he  understands  all 
the  points  and  technicalities  of  this  long  confession  of  faith?  Is 
that  their  charity,  to  cram  this  whole  confession  of  faith  down 
the  throat  of  a  young  convert,  before  they  let  him  so  much  as 
come  to  the  communion  ?  He  says,  “I  love  the  Lord  Jesus 
Christ,  and  wish  to  obey  his  command.”  “Very  well,  but  do 
you  understand  and  adopt  the  confession  of  Faith?”  He  says, 
“  I  don’t  know,  for  I  never  read  that,  but  I  have  read  the  Bible, 
and  I  love  that,  and  wish  to  follow  the  directions  in  it,  and  to 
come  to  the  table  of  the  Lord.”  “  Do  you  love  the  confession 
of  faith?  If  not,  you  shan’t  come,”  is  the  reply  of  this  chari¬ 
table  session,  “  you  shan’t  sit  down  at  the  Lord’s  table,  till  you 
have  adopted  all  this  confession  of  faith.”  Did  Jesus  Christ 
ever  authorise  a  church  session  to  say  this — to  tell  that  child  of 
God,  who  stands  there  with  tears,  and  asks  permission  to  obey 
his  Lord,  and  who  understands  the  grounds  of  his  faith,  and  can 
give  a  satisfactory  reason  of  his  hope,  to  tell  him  he  cannot  join 
the  church  till  he  understands  the  confession  of  faith  ?  No  doubt, 
Jesus  Christ  is  angry  with  such  a  church,  and  he  will  show  his 
displeasure  in  a  way  that  admits  of  no  mistake,  if  they  do  not  re¬ 
pent.  Shut  the  door  against  young  converts  till  they  swallow  the 
confession  of  faith!  And  will  such  a  church  prosper?  Never. 

No  church  on  earth  has  a  right  to  impose  its  extended  con¬ 
fession  of  faith  on  a  young  convert,  who  admits  the  fundamen¬ 
tals  of  religion.  They  may  let  the  young  convert  know  their 
own  faith  on  ever  so  many  points,  and  they  may  examine  him, 
if  they  think  it  necessary,  as  to  his  belief;  but  suppose  he  has 
doubts  on  some  points  not  essential  to  Christian  experience,  as 
the  doctrine  of  Infant  Baptism,  or  of  Election,  or  the  Persever- 
!  ance  of  the  Saints,  and  suppose  he  honestly  and  frankly  tells 
you  he  has  not  made  up  his  mind  concerning  these  points.  Has 
any  minister  or  church  a  right  to  say,  he  shall  not  come  to  the 
Lord’s  table,  till  he  has  finished  all  his  researches  into  these  sub¬ 
jects  ?  That  he  shall  not  obey  Jesus  Christ  till  he  has  fully 
made  up  his  mind  on  every  such  point,  on  which  Christians,  ac¬ 
knowledged  and  devoted  ones  too,  differ  among  themselves?  I 
would  sooner  cut  off  my  right  hand  than  debar  a  convert  under 
such  circumstances.  I  would  teach  a  young  convert  as  well  as 
I  could  in  the  time  before  he  made  his  application,  and  I  would 
examine  him  candidly  as  to  his  views,  and  after  he  was  in  the 
church,  I  would  endeavor  to  make  him  grow  in  knowledge  as 

31* 


366 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


he  grows  in  grace.  And  by  just  as  much  confidence  as  I  have 
that  my  own  doctrines  are  the  doctrines  of  God,  I  should  expect 
to  make  him  adopt  them,  if  I  could  have  a  fair  hearing  before 
his  mind.  But  I  never  would  bid  one,  whom  I  charitably  be¬ 
lieved  to  be  a  child  of  God,  to  stay  away  from  his  Father’s  table, 
because  he  did  not  see  all  I  see.  or  believe  all  I  believe,  through 
the  whole  system  of  divinity.  The  thing  is  utterly  irrational, 
ridiculous  and  wicked. 

4.  Sometimes  persons  who  are  known  to  entertain  a  hope, 
dare  not  make  a  'profession  of  religion  for  fear  they  should  be 
deceived.  I  would  always  deal  decidedly  with  such  cases.  A 
hope  that  will  not  warrant  a  profession  of  religion,  is  manifestly 
worse  than  no  hope,  and  the  sooner  it  is  torn  away  the  better. 
Shall  a  man  hope  he  loves  God,  and  yet  dares  not  obey  Jesus 
Christ?  Preposterous.  Such  a  hope  had  better  be  given  up  at 
once. 

5.  Sometimes  persons  professing  to  be  converts  will  make  an 
excuse  for  not  joining  the  church,  that  they  can  enjoy  religion 
just  as  well  without  it.  This  is  always  suspicious.  I  should 
look  out  for  such  characters.  It  is  almost  certain  they  have  no 
religion.  Ordinarily,  if  a  person  does  not  desire  to  be  associated 
with  the  people  of  God,  he  is  rotten  at  the  bottom.  It  is  be¬ 
cause  he  wants  to  keep  out  of  the  responsibilities  of  a  public 
profession.  He  has  a  feeling  within  him,  that  he  had  rather  be 
free,  so  that  he  can  by  and  by  go  back  to  the  world  again  if  he 
likes,  without  the  reproach  of  instability  or  hypocrisy.  Enjoy 
religion  just  as  well  without  obeying  Jesus  Christ !  It  is  false 
on  the  face  of  it.  He  overlooks  the  fact  that  religion  consists 
in  obeying  Jesus  Christ. 

III.  I  am  to  consider  the  importance  of  giving  right  instruc¬ 
tion  to  young  converts. 

Ordinarily,  their  Christian  character  through  life  is  moulded 
and  fashioned  according  to  the  manner  in  which  they  are  dealt 
with  when  first  converted.  There  are  many  who  have  been 
poorly  taught  at  first,  but  have  been  afterwards  re-converted, 
and  if  they  are  then  dealt  with  properly,  they  may  be  made 
something  of.  But  the  proper  time  to  do  this  is  when  they  are 
first  brought  in,  when  their  minds  are  soft  and  tender,  and  easily 
yield  to  the  truth.  Then  they  may  be  led  with  a  hair,  if  they 
think  it  is  the  truth  of  God.  And  whatever  notions  in  religion 
they  get  then,  they  are  apt  to  cleave  to  for  ever  afterwards.  It  is 
almost  impossible  to  get  away  a  man’s  notions  that  he  got  when 
he  was  a  young  convert.  You  may  reason  him  down,  but  he 
cleaves  to  them.  How  often  is  it  the  case  where  persons  have 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


367 


been  taught  certain  things  when  first  converted,  ars^  thev  af¬ 
terwards  get  a  new  minister,  Avho  teaches  somewhat  differently 
these  people  will  perhaps  rise  up  against  him  as  if  he  was  goin^ 
to  subvert  the  faith  and  carry  away  the  church  to  error  and 
throw  every  thing  into  confusion.  Thus  you  see  that  v’ouno- 
converts  are  thrown  into  the  hands  of  the  church,  and  it  de¬ 
pends  on  the  church  to  mould  them,  and  form  them  into  Chris¬ 
tians  of  the  right  stamp. — Much  of  their  future  comfort  and 
usefulness  depends  on  the  manner  in  which  they  are  instructed 
at  the  outset.  The  future  character  of  the  church,  the  progress 
of  revivals,  the  coming  of  the  millenium,  depend  on  havingrio-ht 
instruction  given,  and  a  right  direction  of  thought  and  life  to 


those  who  are  young  converts. 

IV.  I  am  to  mention  somethings  which  should  not  be  taught 
f  to  young  converts. 

1.  “  You  won’t  always  feel  as  you  do  now.”  When  the 
young  convert  is  rejoicing  in  his  Savior,  and  calculating  to  live 
for  the  glory  of  God  and  the  good  of  mankind,  how  often  is  he 
met  with  this  reply,  «  You  won't  always  feel  so.”  Thus  prepar¬ 
ing  his  mind  to  expect  that  he  shall  backslide,  and  not  to  be 
much  surprised  when  he  does.  This  is  just  the  way  the  devil 
wants  young  converts  dealt  Avith,  to  have  old  Christians  tell 
them  your  feelings  will  not  last,  and  that  by  and  by  you  will  be 
as  cold  as  we  are.  It  has  made  my  heart  bleed  to  see  it.  When 
the  young  convert  has  been  pouring  out  his  warm  heart  to  some 
old  professor,  and  expecting  to  meet  the  wxirm  burstings  of  a 
kindred  spirit  responding  to  his  own,  what  does  he  meet  with? 

.  This  cold  answer,  coming  like  a  northern  blast  over  his  soul, 
‘You  Avon  t  always  feel  so.”  SHAME!  Just  preparing  the 
young  convert  to  expect  that  he  shall  backslide  as  a  matter 
of  course ;  so  that  when  he  begins  to  decline,  as  under  the  very 
influences  of  this  instruction  it  is  most  likely  he  Avill,  it  produces 
no  surprise  or  alarm  in  his  mind,  but  he  looks  at  it  just  as  a 
thing  of  course,  doing  as  every  body  else  does. 

I  have  heard  it  preached  as  Avell  as  prayed,  that  seasons  of 
backsliding  are  necessary  to  test  the  church.  They  say,  “  Avhen 
it  rains,  you  can  find  water  any  Avhere:  it  is  only  in  seasons 
of  drought  that  you  can  tell  Avhere  the  deep  springs  are.”  Won- 
i  derful  logic !  And  so  you  would  teach  that  Christians  must  get 
cold  and  stupid,  and  backslide  from  God,  and  for  Avhat  reason? 
Why  forsooth,  to  shoAV  that  they  are  not  hypocrites.  Amazing ! 
You  would  prove  that  they  are  hypocrites  in  order  to  show 
that  they  are  not. 


368 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


Such  doctrine  as  this  is  the  very  last  that  should  be  taught  to 
young  converts.  They  should  be  told  that  now  they  have  only 
begun  the  Christian  life,  and  that  their  religion  is  to  consist  in 
going  rn  in  it.  They  should  be  taught  to  go  forward  all  the 
time,  and  "row  in  grace  continually.  Do  not  teach  them  to 
taper  off  their  religion,  let  it  grow  smaller  and  smaller  till  it 
comes  to  a  point.  God  says,  “  The  path  of  the  just,  is  as  the 
shining  light,  that  shineth  more  and  more  to  the  perfect  day.” 
Now  whose  path  is  that,  which  grows  dimmer  and  dimmer 
until  the  perfect  night  ?  They  should  be  brought  to  such  a  state 
of  mind,  that  the  first  indications  of  decay  in  spirituality  or  zeal 
will  alarm  them  and  spur  them  up  to  duty.  There  is  no  need 
that  young  converts  should  backslide  as  they  do.  Paul  did 
not  backslide.  And  I  do  not  doubt  that  this  very  doctrine, 
“You  won’t  always  feel  so,”  is  one  of  the  grand  devices  of 
Satan  to  bring  about  the  result  which  it  predicts. 

2.  “  Learn  to  walk  by  faith  and  not  by  sight.”  This  is  some¬ 
times  said  to  young  converts  in  reference  to  their  continuing 
to  exhibit  the  power  of  religion,  and  is  a  manifest  perversion  of 
scripture.  If  they  begin  to  lose  their  faith  and  zeal,  and  to  get 
into  darkness,  some  old  professor  will  tell  them,  “  Ah,  you  can’t 
expect  to  have  the  Savior  always  with  you,  you  have  been  walking 
by  sight,  you  must  learn  to  walk  by  faith  and  not  by  sight.”  That 
is,  you  must  learn  to  get  as  cold  as  death,  and  then  hang  on  to  the 
doctrine  of  the  Saint’s  Perseverance,  as  your  only  ground  of 
hope  that  you  shall  be  saved.  And  that  is  walking  by  faith. 
Cease  to  persevere  and  then  hold  on  to  the  doctrine  of  persever¬ 
ance.  “  One  of  guilt’s  blunders,  and  the  loudest  laugh  of  hell.” 
And  living  in  the  enjoyment  of  God’s  favor  and  the  comforts 
of  the  Holy  Ghost,  they  call  walking  by  sight!  Do  you  sup¬ 
pose  young  converts  see  the  Savior  at  the  time  they  believe  on 
him  ?  When  they  are  so  full  of  the  enjoyments  of  heaven,  do 
you  suppose  they  see  heaven,  and  so  walk  by  sight?  It  is 
absurd  on  the  face  of  it.  It  is  not  faith,  it  is  presumption ,  that 
makes  a  backslider  hold  on  to  the  doctrine  of  perseverance  as 
if  that  would  save  him,  without  any  sensible  exercises  of  god¬ 
liness  in  his  soul.  Those  who  attempt  to  walk  by  faith  in  this 
way  had  better  take  care,  or  they  will  walk  into  hell  with  their 
faith.  Faith  indeed  !  Faith  without  works  is  dead. — Can 
dead  faith  make  the  soul  live? 

3.  “Wait  till  you  see  whether  you  can  hold  out.”  When 
a  young  convert  feels  zealous  and  warm-hearted,  and  wants  to 
lay  himself  out  for  God,  some  prudent  old  professor  will  cau- 


i 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


369 


!'■ 


lion  him  not  to  go  too  fast.  “You  had  better  not  be  too  for¬ 
ward  in  religion,  till  you  see  whether  you  can  holdout-  for  if 
you  take  this  high  ground  and  then  fall,  you  will  disgrace  re¬ 
ligion.  That  is,  in  plain  English,  “  Don't  do  any  thino-  that 
constitutes  religion,  till  you  see  whether  you  have  relic  ion.” 
Religion  consists  in  obeying  God.  Now  these  wise  teachers 


I 


.  1]  -  vvioc  icacuers 

tell  a  young  convert,  “  Don’t  obey  God  till  you  see”— what? 

till  you  see  whether  you  have  obeyed  him — or,  till  you  see 
whether  you  have  gotten  that  substance,  that  mysterious  thino- 
w.nch  they  imagine  is  created  and  put  into  a  man,  like  a  lump 
of  new  flesh  and  called  religion.  This  waiting  system  is  all 
alike,  and  all  wrong.  There  is  no  scripture  warrant  for  tell¬ 
ing  a  person  to  wait,  when  the  command  of  God  is  upon  him 
and  the  path  of  duty  before  him.  Let  him  go  alono- 

Young  converts  should  be  fully  taught  that  this  is  the  only 

consistent  way  to  find  out  whether  they  have  any  relio-jon. _ 

The  only  evidence  they  can  have  is  to  find  that  they  are  heartily 
engaged  in  doing  the  will  of  God.  To  tell  him  to  wait,  there¬ 
fore,  before  he  does  these  things,  till  he  first  gets  his  evidence, 
is  reversing  the  matter,  and  is  absurd. 

4.  “  Wait  till  you  get  strength,  before  you  take  up  the  cross.” 
I  nis  is  applied  to  various  religious  duties.  Sometimes  it  is  ap- 
plied  to  prayer,  just  as  if  prayer  was  a  cross.  But  I  have 
known  young  converts  advised  not  to  attempt  to  pray  in  their 
families,  or  not  to  attempt  quite  yet  to  pray  in  meetings  and 
social  circles.  “  Wait  till  you  get  strength.”  Just  as  if  they 
would  get  strength  without  exercise.  Strength  comes  by  ex¬ 
ercise.  You  cannot  get  strength  by  lying  still.  Let  a  child 
he  in  the  cradle  all  his  life,  and  he  would  never  have  any 
strength,  he  might  grow  in  size,  but  he  never  could  be  any 
thing  more  than  a  great  baby.  This  is  a  law  of  nature.  There 
is  no  substitute  for  exercise  in  producing  strength.  The  body 
as  every  one  knows,  can  be  strengthened  only  by  exercise. — • 
It.  is  so  in  the  nature  of  things.  And  it  is  just  so  with  the 
mind..  It  is  so  with  the  affections,  so  with  the  judgment,  so  with 
conscience.  All  the  powers  of  the  soul  are  strengthened  by 

exercise.  I  need  not  now  enter  into  the  philosophy  of  this. _ 

Every  body  knows  it  is  so.  If  the  mind  is  not  exercised,  tho 
brain  will  not  grow,  and  the  man  will  become  an  idiot.  If  the 
affections  are  not  exercised  he  will  become  a  stoic.  To  talk  to 
a  convert  about  neglecting  Christian  action  till  he  gets  strength, 
is  absurd.  If  he  wants  to  gain  strength,  let  him  go  to  work. 

5.  Young  converts  should  not  be.  made  sectarian  in  their 
feelings,  i  hey  should  not  be  taught  to  dwell  upon  sectarian 


/ 


370 


INSTRUCTIONS  TO  YOUNG  CONVERT& 


distinctions,  or  to  be  sticklish  about  sectarian  points.  They 
ought  to  examine  these  points,  at  a  proper  time,  and  in  a  proper 
way,  and  make  up  their  minds  for  themselves,  according  to 
their  importance.  But  they  should  not  be  taught  to  dwell  upon 
them,  or  to  make  much  of  them  in  the  outset  of  their  religious 
life.  Otherwise  there  is  great  danger  that  their  whole  religion 
will  run  into  sectarianism.  I  have  seen  some  most  sad  and 
melancholy  exhibitions  of  the  effects  of  this  upon  young  con¬ 
verts.  And  whenever  I  see  professed  converts  taking  a  strong 
hold  of  sectarian  peculiarities,  no  matter  of  what  denomination 
of  Christians,  l  always  feel  in  doubt  about  them.  When  I  hear 
them  asking,  “  Do  you  believe  in  the  doctrine  of  election?”  or, 
“Do  you  believe  in  sprinkling?”  or,  “Do  you  believe  in  plung¬ 
ing?”  I  feel  sad.  I  never  knew  such  converts  to  be  worth 
much.  Their  sectarian  zeal  soon  sours  their  feelings,  eats  out 
all  the  heart  of  their  religion,  and  moulds  their  whole  charac¬ 
ter  into  sinful  sectarian  bigotry.  They  generally  become 
mighty  zealous  for  the  traditions  of  the  elders,  and  very  little 
concerned  for  the  salvation  of  souls. 

V.  I  proceed  to  mention  some  of  the  things  which  it  is  im¬ 
portant  should  be  taught  to  young  converts. 

1.  One  of  the  first  things  young  converts  should  be  taught 
is  to  distinguish  betiveen  emotion  and  principle  in  religion. 
Do  you  understand  me?  I  am  going  to  explain  what  I  mean, 
but  I  want  you  to  get  hold  of  the  words,  and  have  them  fixed 
in  your  mind.  What  I  want  is  to  have  you  distinguish  be¬ 
tween  emotion  and  'principle. 

By  emotion,  I  mean  that  state  of  mind  of  which  we  are  con¬ 
scious,  and  which  we  call  feeling ,  an  involuntary  state  of  mind, 
that  arises  of  course  when  we  are  in  certain  circumstances  or 
under  certain  influences.  There  may  be  high-wrought  feel¬ 
ings,  or  they  may  subside  into  tranquillity,  or  disappear  en¬ 
tirely.  But  these  emotions  should  be  carefully  distinguished 
from  religious  principle.  By  principle  I  do  not  mean  any  sub¬ 
stance  or  root  or  seed  or  sprout  implanted  in  the  soul.  But  I 
mean  the  voluntary  decision  of  the  mind,  the  firm  determina¬ 
tion  to  act  out  duty  and  to  obey  the  will  of  God,  by  which  a 
Christian  should  always  be  governed.  When  a  man  is  fully 
determined  to  obey  God,  because  it  is  RIGHT  that  he  should 
obey  God,  I  call  that  principle.  Whether  he  feels  any  lively 
religious  emotion  at  the  time  or  not,  he  will  do  his  duty  cheer¬ 
fully,  and  readily,  and  heartily,  whatever  may  be  the  state  of  his 
feelings.  This  is  acting  upon  principle,  and  not  from  emotion. 
Many  young  converts  have  mistaken  views  upon  this  subject, 


INSTRUCTION’S  TO  YOUNG  CONVERTS. 


371 


and  depend  almost  entirely  upon  the  state  of  their  feelings  to 

g°/°™ard  V"  ,  yY  S°me  wil1,  j10' lead  in  a  Prayer  meeting, 
unless  they  feel  as  if  they  could  make  an  eloquent  prayer. 

Multitudes  are  influenced  almost  entirely  by  their  emotions  and 

they  give  way  to  this,  as  if  they  thouglit  themselves  under  no 

obligation  to  duty,  unless  urged  on  by  some  strong  emotion. 

t  hey  will  be  very  zealous  in  religion  when  they  feel  like  it 

when  their  emotions  are  warm  and  lively,  but  they  will  not  act 

iout  religion  consistently,  and  carry  it  into  all  theconcerns  of  life 

feeling16  fe  lgl°US  only  as  they  are  impeUed  by  a  gush  of 

Young  converts  should  be  carefully  taught,  when  duty  is  be¬ 
fore  them  to  do  it.  However  dull  their  feelings  may  be,  if  duty 
calJs,  do  it.  Don't  wait  forffiplino-  Km  nn  it  “ix/r — * 


the  very  emotionsfor  which  you  would  wait  will  he  called  into 
exercise  when  you  begin  to  do  your  duty.  If  the  duty  is  prayer, 
for  instance,  and  you  have  not  the  feelings  you  would  wish,  do 
no.  wait  foremotions  before  you  pray,  but  pray,  and  open  your 
mouth  wide.  And  in  doing  it,  you  are  most  likely  to  have  the 
emotions  for  which  you  were  inclined  to  wait,  and  which  con- 
stitute  the  conscious  happiness  of  religion. 

2.  Young  converts  should  be  taught  that  they  have  renounced 
the  ownership  of  all  their  possessions ,  and  of  themselves ,  or  if  they 
have  not  done  this  they  are  not  Christians.  They  should  not  be 
left  to  think  that  any  thing  is  their  own,  their  time,  property,  in- 
|  fluence,  faculties,  bodies  or  souls.  “  Ye  are  not  your  own  •”  all 
belongs  to  God  ;  and  when  they  submitted  to  God  they  made  a 
1}  free  surrender  of  all  to  him,  to  be  ruled  and  disposed  ‘of  at  his 
pleasure.  They  have  no  right  to  spend  one  hour  as  if  their 
hme  was  their  own.  No  right  to  go  any  where,  or  do  any 
tiling,  lor  themselves,  but  should  hold  all  at  the  disposal  of  God 
md  employ  all  for  the  glory  of  God.  If  they  do  not,  they 
lught  not  to  call  themselves  Christians,  for  the  very  idea  of 
Deing  a  Christian  is  to  renounce  self  and  become  entirely  con¬ 
secrated  to  God.  A  man  has  no  more  right  to  withhold  any 
higg  from  God,  than  he  has  to  rob  or  steal.  It  is  robbery  in  the 
lighest  sense  of  the  term.  It  is  an  infinitely  higher  crime  than, 
t  would  be  for  a  clerk  in  a  store  to  go  and  take  the  money  of  his 
fployer,  and  spend  it  on  his  own  lusts  and  pleasures.  I  mean, 
hat  for  a  man  to  withhold  from  God,  is  a  higher  crime  against 
hihu  than  a  man  can  commit  against  his  fellow  man,  inasmuch 
i  is  God  is  the  owner  of  all  things  in  an  infinitely  higher  sense 
han  man  can  be  the  owner  of  any  thing.  If  God  calls  on  them 
o  employ  any  thing  they  have,  their  money,  or  their  time,  or  to 


372 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


give  their  children,  or  to  dedicate  themselves,  in  advancing  hia 
kingdom,  and  they  refuse,  because  they  want  to  use  them  in  their 
own  way,  or  prefer  to  do  something  else,  it  is  vastly  more  blama- 
hie  than  for  a  clerk  or  an  agent  to  go  and  embezzle  the  money 
that  is  intrusted  him  by  his  employer,  and  spend  it  foi  his  family, 
or  lay  it  out  in  bank  stock  or  in  speculation  for  himself. 

God  is,  in  an  infinitely  higher  sense,  the  owner  of  all,  than 
any  employer  can  be  said  to  be  the  owner  of  what  he  has.  And 
the  church  of  Christ  never  will  take  high  ground,  never  will  be 
disentangled  from  the  world,  never  will  be  able  to  go  forward 
without  these  continual  declensions  and  backslidings,  until  Chris'* 
tians,  and  the  churches  generally,  take  the  ground,  and  hold  to 
it,  that  it  is  just  as  much  a  matter  of  discipline  for  a  church 
member  practically  to  deny  his  stewardship  as  to  deny  the  di¬ 
vinity  of  Christ,  and  that  covetousness  fairly  proved  shall  just 
as  certainly  exclude  a  man  from  communion  as  adultery. 

The  church  is  mighty  orthodox  in  notions ,  but  very  heretical 
in  practice,  but  the  time  must  come  when  the  church  will  be  just 
as  vigilant  in  guarding  orthodoxy  in  practice  as  orthodoxy  in  doc¬ 
trine?  and  just  as  prompt  to  turn  out  heretics  in  practice  as  here¬ 
tics  that  corrupt  the  doctrines  of  the  gospel.  In  fact,  it  is  vastly 
more  important.  The  only  design  of  doctrine  is  to  produce 
practice,  and  it.  does  not  seem  to  be  understood  by  the  church, 
that  true  faith  “  works  by  love  and  purifies  the  heart,  that  her¬ 
esy  in  practice ,  is  proof  conclusive  of  heresy  in  sentiment.  The 
church  are  very  sticklish  for  correct  doctrine  and  very  careless 
about  correct  living.  This  is  preposterous.  Has  it  come  to  this^ 
that  the  church  of  Jesus  Christ  is  to  be  satisfied  with  correct 
notions  on  some  abstract  points,  and  never  reduce  her  orthodoxy 
to  practice?  Let  it  be  so  no  longer. 

It  is  high  time  these  matters  were  set  right.  And  the  only 
way  to  set  them  right,  is  to  begin  right  with  those  who  are  just 
entering  upon  religion.  Young  converts  must  be  told  that  they 
are  just  as  worthy  of  damnation,  and  that  the  church  cannot  and 
will  not  hold  fellowship  with  them,  if  they  show  a  covetous  spirit, 

and  turn  a  deaf  ear  when  the  whole  world  is  calling  for  help,  as 
if  they  were  living  in  adultery,  or  in  the  daily  worship  of  idols. 

3.  Teach  them  how  to  cultivate  a  tender  conscience.  .  I  have 
often  been  amazed  to  find  how  little  conscience  there  is,  even 
among  those  who  we  hope  are  Christians.  And  here  we  see 
the  reason  of  it.  Their  consciences  were  never  cultivated. 
They  never  were  taught  and  told  how  to  cultivate  a  tender  con¬ 
science.  They  have  not  even  a  natural  conscience.  They  have 
dealt  so  rudely  with  their  conscience,  and  resisted  it  so  often, 


instructions  to  young  converts. 


373 


that  .it  has  got  blunted,  and  does  not  act.  The  usefulness  of  a 

conscience8reYoun7endS  °,"  lT?win£  ho"'to  cultivate  his 
conscience.  Young  converts  should  be  taught  to  keep  their  con- 

sc.ence  just  as  tender  as  the  apple  of  the  eye.  They  shouW 
watch  their  conduct  and  their  motives,  and  Ft  their  motives  be 
so  puie  and  their  conduct  so  disinterested  as  not  to  offend  or  in¬ 
line  or  stifle  conscience.  They  should  maintain  such  a  habit  of 
listening  to  conscience,  that  it  will  be  always  ready  to  give  forth 

°n  aH  occasions-  It  is  astonishing  to  see  how 

rlhd  HCOf^nCe  mayLbe  Cultivated  hY  a  P*°P«  c<>urse.  If 
y  attended  to,  it  may  be  made  so  pure,  and  so  powerful,  that 

I  d„Tv  ^fp01K  eXact1^ 10  lhe  word  of  God-  Present  any 

duty  to  such  a  Christian,  or  any  self-denial,  or  suffering,  and  only 

show  him  the  word  of  God  and  he  will  do  it  without  a  word  In 

a  few  months  if  properly  taught  and  attended  to,  young  converts 

may  have  a  conscience  so  delicately  poised  that  the  weight  of  a 

feather  will  turn  them.  Only  bring  a  “  Thus  saith  the  Lord,” 

and  they  will  be  always  ready  to  do  that,  be  it  what  it  may 

Tl/ot  c°nv^tsfhould  be  taught  to  Vr ay  without  ceasing. 

lha  is,  they  should  always  keep  up  a  watch  over  their  minds 
and  be  all  the  time  in  a  prayerful  spirit.  They  should  be  taught 
to  pray  always,  whatever  may  take  place.  For  the  want  of  rmht 
instruction  on  this  point  many  young  converts  suffer  loss  and 
,  get  far  away  from  God.  For  instance,  sometimes  it  happens  that 
a  young  convert  will  fall  into  some  sin,  and  then  he  feels  as  if  he 
could  not  pray,  and  instead  of  overcoming  this  he  feels  so  dis- 

t  tressed  lThat  hVVaitS  for  the  keen  ed§‘e  of  his  distress  to  pass 
away.  Instead  of  going  right  to  Jesus  Christ  in  the  midst  of 

'  1118 'agony,  and  confessing  his  sin  out  of  the  fulness  of  his  heart 
and  getting  a  renewed  pardon  and  peace  restored,  he  waits  till 
aJl  the  keenness  of  his  feelings  have  subsided,  and  then  his  re¬ 
pentance,  if  he  does  repent,  is  cold  and  half-hearted.  Let  me 
te  you  beloved,  never  to  do  this,  but  when  your  conscience 
presses  you,  go  then,  right  to  Christ,  confess  your  sin  fully,  and 
pour  out  your  heart  to  God. 

Sometimes  people  will  neglect  to  pray  because  they  are  in  the 
j  dark,  and  feel  no  desire  to  pray.  But  that  is  the  very  time 
when  they  need  prayer.  That  is  the  very  reason  why  they 
ought  to  pray.  You  should  go  right  to  God  and  confess  your 
coldness  and  darkness  of  mind.  Tell  him  just  how  you  feel, 
j  Tell  him  “  O  Lord,  I  have  no  desire  to  pray,  but  I  know  I  ought 
to  pray  And  the  first  you  will  know,  the  Spirit  may  come, 
and  lead  your  heart  out  in  prayer,  and  all  the  dark  clouds  will 

32 


pass  away. 


374 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


5.  Young  converts  should  be  faithfully  warned  against  adopt¬ 
ing  a  false  standard  in  religion.  They  should  not  be  left  to 
fall  in  behind  old  professors,  and  keep  them  before  their  minds 
as  a  standard  of  holy  living.  They  should  always  look  at 
Christ  as  their  model.  Not  aim  at  being  as  good  Christians  as 
the  old  church  members,  and  not  think  they  are  doing  pretty 
well  because  they  are  as  much  awake  as  the  old  members  of  the 
church.  But  they  should  aim  at  being  holy,  and  not  rest  satis¬ 
fied  till  they  are  as  perfect  as  God.  The  church  has  been  greatly 
injured  for  the  want  of  attention  to  this  matter.  Young  con¬ 
verts  have  come  forward,  and  their  hearts  were  warm  and  their 
zeal  ardent  enough  to  aim  at  a  high  standard,  but  they  wrere  not 
directed  properly,  and  so  they  soon  settle  down  into  the  notion  that, 
what  is  good  enough  for  others  is  good  enough  for  them,  and 
therefore  they  never  aim  higher  than  those  who  are  before  them. 
And  in  this  way  the  church  instead  of  rising  with  every  revival 
higher  and  higher  in  holiness,  is  kept  nearly  stationary. 

6.  Young  converts  should  be  taught  to  do  all  their  duty. 
They  should  never  make  a  compromise  with  duty,  nor  think  of 
saying  “  I  will  do  this  as  an  offset  for  neglecting  that."  They 
should  never  rest  satisfied  till  they  have  done  their  duty  of  every 
kind,  in  relation  to  their  families,  the  church,  Sabbath  Schools, 
the  impenitent  around  them,  the  disposal  of  their  property,  the 
conversion  of  the  world.  Let  them  do  their  duty,  as  they  feel  it 
when  their  hearts  are  warm  ;  and  never  attempt  to  pick  and 
choose  among  the  commandments  of  God. 

7.  They  should  be  made  to  feel  that  they  have  no  separate  in¬ 
terest.  It  is  time  Christians  were  made  actually  to  feel  that 
they  have  no  interest  whatever,  separate  from  the  interest  of  Jesus 
Christ  and  his  kingdom.  They  should  understand  that  they  are 
incorporated  into  the  family  of  Jesus  Christ,  as  members  in  full, 
so  that  their  whole  interest  is  identified  with  his.  They  are 
embarked  with  him,  they  have  gone  on  board,  and  taken  their 
all.  And  henceforth  they  have  nothing  to  do,  or  nothing  to  say, 
except  as  it  is  connected  with  this  interest  and  bearing  on  the 
cause  and  kingdom  of  Christ. 

8.  They  should  be  taught  to  maintain  singleness  of  motive. 
Young  converts  should  not  begin  to  have  a  double  mind,  on 
any  subject,  or  let  selfish  motives  mingle  in  with  good  motives 
in  any  thing  they  do.  But  this  can  never  be,  so  long  as  Chris¬ 
tians  are  allowed  to  hold  a  separate  interest  of  their  own,  dis¬ 
tinct  from  the  interest  of  Jesus  Christ.  If  they  feel  that  they 
have  a  separate  interest,  it  is  impossible  to  keep  them  from  re- 
garding  it,  and  having  an  eye  to  it  as  well  as  to  Christ’s  in- 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


375 


t&rest,  in  many  thing's  that  they  do.  It  is  only  by  becoming 
entirely  consecrated  to  Grod,  and  giving  up  all  to  his  service, 
U  that  they  can  ever  keep  their  eye  single  and  their  motives  pure! 

9.  They  should  set  out  with  a  determination  to  aim  at  being 
useful  in  the  highest  degree  possible.  They  should  not  rest 
satisfied  with  merely  being  useful,  or  remaining  in  a  situation 
where  they  can  do  some  good.  But  if  they  see  an  opportunity 
where  they  can  do  more  good,  they  must  embrace  it,  whatever 
may  be  the  sacrifice  to  themselves.  No  matter  what  it  may 
,  cost  them,  no  matter  what  danger  or  what  suffering,  no  mat* 
ter  what  change  in  their  outward  circumstances,  or  habits,  or 
employments  it  may  lead  to.  If  they  are  satisfied  that  they  will 
on  the  whole  do  more  good,  they  should  not  even  hesitat3.  Flow 
else  can  they  be  like  God?  Flow  can  they  think  to  bear  the 
image  of  Jesus  Christ,  if  they  are  not  prepared  to  do  all  the 
good  that  is  in  their  power  ?  When  u  man  is  converted  he 
comes  into  a  new  world,  and  should  consider  himself  as  a  new 
man.  If  he  finds  he  can  do  the  most  good  by  remaining  in  his 
old  employment,  let  it  be  so.  But  if  he  can  do  more  good  in 
some  other  way,  he  is  bound  to  change.  It  is  for  the  want  of 
attention  to  this  subject,  in  the  outset,  that  Christians  have  sot 
such  low  ideas  on  the  subject  of  duty.  And  that  is  the  reason 
why  there  are  so  many  useless  members  in  our  churches, 
i,  10.  They  must  be  taught  not  to  aim  at  comfort  but  useful¬ 
ness  in  religion.  There  are  a  great  many  spiritua  -picuicS  in 
the  churches,  who  are  all  the  while  seeking  to  be  happy  in  re¬ 
ligion,  while  they  take  very  little  pains  to  be  useful.  They  had 
much  rather  spend  their  time  in  singing  joyful  hymns,  and  in 
pouring  out  their  happy  feelings  in  a  gushing  tide"  of  exultation 
and  triumph,  than  to  spend  it  in  agonizing  prayer  for  sinners, 
or  in  going  about  and  pulling  dying  men  out  of  the  fire.  They 
seem  to  feel  as  if  they  were  born  to  enjoy  themselves.  But  I  do 
not  think  such  Christians  show  sudh  fruits  as  to  make  their  ex¬ 
ample  one  to  be  imitated.  Such  was  not  the  temper  of  the 
apostles.  They  travailed  for  souls,  and  laboured  in  weariness 
and  painfulness,  and  in  deaths  oft,  to  save  sinners.  Nor  is  it 
safe.  Ordinarily,  Christians  are  not  qualified  to  drink  deep  at 
the  fountain  of  joy.  In  ordinary  cases,  a  deep  agony  of  prayer 
for  souls  is  more  profitable  than  high  flights  of  joy.  Let  young 
converts  be  taught,  plainly,  not  to  calculate  upon  a  life  of  joy 
and  triumph.  They  may  be  called  to  go  through  fiery  trials. 
Satan  may  sift  them  like  wheat.  But  they  must  go  forward,  not 
calculating  so  much  to  be  happy  as  to  be  useful,  not  talking 
about  comfort  but  duty,  not  desiring  flights  of  joy  and  triumph, 


376 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


but  hungering  and  thirsting  after  righteousness,  not  studying  how 
to  create  new  flights  of  rapture,  but  how  to.know  the  will  of 
God,  and  do  it.  They  will  be  happy  enough  in  heaven.  There 
they  may  sing  the  song  of  Moses  and  the  Lamb.  And  they 
will  in  fact  enjoy  a  more  solid  and  rational  happiness  here,  by 
thinking  nothing  about  it,  but  patiently  devoting  themselves  to 
do  the  will  of  Go<J. 

11.  They  should  be  taught  to  have  moral  courage ,  and  not 
to  be  afraid  of  going  forward  in  duty.  The  Bible  insists  fully 
on  Christian  boldness  and  courage,  in  action  as  a  duty.  I  do 
not  mean  that  they  should  indulge  in  their  bravadoes,  like  Peter, 
telling  what  they  will  do,  and  boasting  of  their  courage.  The 
boaster  is  generally  a  coward  at  heart.  But  I  mean  moral  cou¬ 
rage,  a  humble  and  fixed  decision  of  purpose,  that  will  go  for¬ 
ward  in  any  duty,  unangered  and  unawed,  with  the  meekness 
and  firmness  of  the  Son  of  God. 

12.  They  should  be  so  instructed  as  to  be  sound  in  the  faith. 
That  is,  they  should  be  early  made,  as  far  as  possible,  complete 
and  correct  in  regard  to  their  doctrinal  belief.  As  soon  as  may 
be,  without  turning  their  minds  off  from  their  practical  duties, 
in  promoting  the  glory  of  God  and  the  salvation  of  men,  they 
should  be  taught  fully  and  plainly,  all  the  leading  doctrines  of 
the  Bible.  Doctrinal  knowledge  is  indispensible  to  growth  in 
grace.  Knowledge  is  the  food  of  the  mind.  “  That  the  soul 
be  without  knowledge,”  says  the  Wise  Man,  “  It  is  not  good.” 
The  mind  cannot  grow  without  knowledge,  any  more  than  the 
body  without  food.  And  therefore  it  is  important  that  young 
converts  should  be  thoroughly  indoctrinated,  and  made  to  un¬ 
derstand  the,  Bible.  By  indoctrinating  I  do  not  mean  teach¬ 
ing  the  catechism,  but  teaching  them  to  draw  knowledge  from 
the  fountain  head.  Create  in  their  minds  such  an  appetite  for 
knowledge  that  they  will  eat  the  Bible  up,  will  devour  it,  will 
love  it  and  love  it  all.  All  scripture  is  profitable,  that  the  man 
of  God  may  be  perfect,  thoroughly  furnished  unto  all  good 
works. 

13.  Great  pains  should  be  taken  to  guard  young  converts 
against  censoriousness.  Young  converts,  when  they  first  come 
out  on  the  Lord’s  side,  and  are  all  warm  and  zealous,  sometimes 
find  old  professors  so  cold  and  dead  that  they  are  strongly  tempt¬ 
ed  to  be  censorious.  This  should  be  corrected  immediately, 
otherwise  the  habit  will  poison  their  minds  and  destroy  their 
religion. 

14.  They  must  learn  to  say,  No.  This  is  a  very  difficult  les¬ 
son  to  many.  See  that  young  woman.  Formerly  she  loved 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


377 


I 


the  gay  circle,  and  to^k  delight  in  its  pleasures.  She  joined  the 
church,  and  then  found  herself  aloof  from  all  her  old  associates. 
They  ask  her  not  now,  to  their  balls  and  parties,  because  they 
know  she  will  not  join  them,  and  perhaps  they  keep  entirely 
away  for  a  time,  for  fear  she  should  converse  with  them  about 
tl Vir  souls.  But  by  and  by  they  grow  a  little  bold,  and  some  of 
them  verdure  to  ask  her  just  to  take  a  ride  with  a  few  friends. 
She  does  not  like  to  say,  No.  They  are  her  old  friends,  only 
a  few  of  them  are  going,  and  surely  a  ride  is  so  innocent  a 
recreation,  that  she  accepts  the  invitation.  But  now  she  has  be¬ 
gun  to  comply,  the  ice  is  broken,  and  they  have  her  again  as 
one  of  them.  It  goes  on,  and  she  begins  to  attend  their  social 
visits — “  only  a  few  friends,”  you  know,  till  by  and  by  the  carpet 
is  taken  up  for  a  dance,  and  the  next  thing,  perhaps,  she  is  gone 
to  a  sleigh  ride,  on  Saturday  night,  and  comes  home  after  mid- 
night,  and  then  sleeps  all  the  forenoon  on  the  Sabbath  to  make 
up  for  it,  perhaps  communion  Sabbath  too.  All  for  the  want  of 
learning  to  say,  No. 

See  that  young  man.  For  a  time  he  was  always  in  his  place, 
in  the  Sabbath  school  and  in  the  prayer  meeting.  But  by  and 
by  his  old  friends  begin  to  treat  him  with  attention  again,  and 
they  draw  him  along  step  by  step.  Every  one  seems  a  very 
small  thing,  and  it  would  look  like  rudeness  to  deny  so  small  a 
thing.  He  reasons  that  if  he  refuses  to  go  with  them  in  things 
that  are  innocent,  he  will  lose  his  influence  with  them.  And  so  he 
goes  on,  till  prayer  meeting,  bible  class,  and  even  Bible  and  closet 
are  neglected.  Ah,  young  man,  stop  there!  Go  only  a  little 
farther  without  learning  to  say,  No,  and  you  are  gone.  If  you 
do  not  wish  to  hang  up  the  cause  of  Christ  to  scorn  and  con¬ 
tempt,  learn  to  resist  the  beginnings  of  temptation.  Otherwise 
it  will  come  upon  you,  by  and  by,  like  the  letting  out  of  water. 

15.  They  should  be  taught,  wh:it  is  and  wliat  is  not  Christian 
experience.  It  is  necessary,  both  for  their  comfort  and  their 
usefulness,  that  they  should  understand  this,  so  that  they  need 
not  run  themselves  into  needless  distress  for  the  want  of  that 
which  is  by  no  means  essential  to  Christian  experience,  nor  flat¬ 
ter  themselves  that  they  have  more  religion  than  they  really 
exercise.  But  I  cannot  dwell  on  this  topic  to-night. 

16.  Teach  them  not  to  count  any  thing  a  sacrifice  which  they 
do  for  God.  Some  persons  are  always  telling  about  the  sacri¬ 
fices  they  make  in  religion.  I  have  no  confidence  in  such  piety. 
Why  keep  telling  about  their  sacrifices,  as  if  every  thing  they 
did  for  God  was  a  sacrifice.  If  they  loved  God  they  would  not 
talk  so.  If  they  considered  their  own  interests  and  the  interest 

32* 


! 


378 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


of  Christ,  identical,  they  would  not  talk  of  making  sacrifices 
for  Christ;  it  would  be  like  talking  of  making  sacrifies  for  them¬ 
selves. 

17.  It  is  of  great  importance  that  young  converts  should 
he  taught  to  be  strictly  honest.  I  mean  more  by  this  than 
perhaps  you  would  think.  It  is  a  great  thing  to  be  strictly  ho¬ 
nest.  It  is  being  very  different  from  the  world  at  large,  and 
very  different  even  from  the  great  body  of  professors  of  religion. 
The  holiest  man  I  ever  knew,  and  one  who  had  been  many  j 
years  a  Christian  and  a  minister,  once  made  the  remark  to  me,  j 
“  Brother,  it  is  a  great  thing  to  be  strictly  honest,  upright, 
^raight,  in  every  thing,  so  that  God’s  pure  eye  can  see  that  the 
mind  is  perfectly  upright.” 

It  is  of  the  utmost  importance  that  young  converts  should 
understand  what  it  is  to  be  strictly  honest  in  every  thing ,  so  that 
they  can  maintain  a  conscience  void  of  offence,  both  towards 
God  and  towards  men.  Alas,  alas  !  how  little  conscience  there  is. 
How  little  of  that  real  honesty,  that  pure,  simple  uprightness, 
which  ought  to  mark  the  life  of  a  child  of  God.  How  little 
do  many  regard  even  an  express  promise.  I  heard  the  other 
day  of  a  number  of  individuals  who  subscribed  to  the  Anti- 
Slavery  Society,  and  not  half  of  them  will  pay  their  subscrip¬ 
tions.  The  plea  is,  that  they  signed  when  they  were  under  ex¬ 
citement  and  they  don’t  choose  to  pay.  Just  as  if  their  being 
excited  released  them  from  the  obligation  to  keep  their  promise. 
Why  it  is  just  as  dishonest  as  it  would  be  to  refuse  payment  of 
a  note  of  hand.  They  promised,  signed  their  names,  did  they, 
and  now  won’t  pay  ?  And  they  call  that  honesty  ! 

I  have  heard  that  there  are  a  number  of  men  in  the  city  who 
have  signed  hundreds  of  dollars  for  the  Oneida  Institute,  prom¬ 
ising  to  pay  the  money  when  called  on ;  and  when  they  were 
called  on  they  refused  to  pay  the  money.  And  the  reason  was, 
they  had  all  turned  abolitionists  in  the  Institute.  Very  well. 
Suppose  they  have.  Does  that  alter  your  promise?  Did  you 
sign  on  the  condition  that  if  they  got  Abolitionism  introduced 
there  you  should  be  clear?  If  you  did,  then  you  are  clear. — 
But  if  you  gave  your  promise  without  any  condition,  it  is  just 
as  dishonest  to  refuse  as  if  you  had  given  a  note  of  hand. — 
And  yet  some  of  you  might  be  almost  angry  if  any  body  should 
charge  you  with  refusing  to  pay  money  when  you  promised  it. 

Look  at  this  seriously.  Who  does  God  say  will  go  to  heaven  ? 
Read  the  15th  Psalm,  and  see.  “He  that  sweareth  to  his  own 
hurt,  and  changeth  not.”  What  do  you  think  of  that?  If  a 
man  has  promised  any  thing,  except  it  be  to  commit  sin,  let  him 


INSTRUCTIONS  TO  YOUNG  CONVERTS. 


379 


keep  his  promise,  if  he  means  to  be  honest  or  to  go  to  heaven, 
r  here  these  people  will  make  promises,  and  because  they 
cannot  be  prosecuted,  will  break  them  as  easily  as  if  they  were 
nothing.  They  would  not  let  a  note  be  protested  at  the  bank. 
Why?  Because  they  would  lose  credit,  and  would  be  sued. 
But  the  Oneida  Institute,  and  the  Anti-Slavery  Society,  and 
other  societies,  will  not  sue  for  the  money,  and  therefore ’these 
people  take  some  offence  at  something,  and  refuse  to  pay.  Is 
this  honest?  Will  such  honesty  as  this  get  them  admitted  to 
heaven  ?  What?  Break  your  promises,  and  go  up  and  carry 
a  lie  in  your  hand  before  God  ?  If  you  refuse  or  neglect  to  ful- 
b  your  promise  you  are  a  liar ,  and  if  you  persist  in  this,  you 
shall  have  your  part  in  the  lake  that  burns  with  fire  and  brim¬ 
stone.  I  would  not  for  ten  thousand  worlds,  die  with  money 
in  my  hands,  that  I  had  unrighteously  withheld  from  any  other 
object  to  which  I  had  promised  it.  Such  money  will  “eat  like 
a  canker.” 

If  you  are  not  able  to  pay  the  money,  that  is  a  good  excuse. 
But  then  say  so.  But  if  you  refuse  to  pay  what  you  have  prom¬ 
ised,  because  you  have  altered  your  mind,  rely  upon  it,  you 
are  guilty.  You  cannot  pray  till  you  pay  that  money. — What 
will  you  pray  ?  “  O  Lord,  I  promised  to  give  that  money,  but 

!I  altered  my  mind,  and  broke  my  promise,  but  still,  O  Lord,  I 
j  Pray  thee  to  bless  me,  and  forgive  my  sin,  although  I  keep  my 
money,  and  make  me  happy  in  thy  love.”  Wiirsuch  prayers 
be  heard  ?  Never. 

I  But,  brethren,  I  find  it  impossible  to  touch  upon  all  the 
points  I  intended  to  speak  upon,  and  so  I  will  break  off  here, 
and  finish  this  subject  another  time. 


LECTURE  XX. 


INSTRUCTION  OF  YOUNG  CONVERTS. 

Text. — “Feed  my  Iambs.”— John  xxi.  15. 

I  remarked  on  this  text  in  my  last  lecture,  and  was  obliged, 
for  want  of  time,  to  omit  many  of  the  points  which  I  wished  to 
present  in  regard  to  the 

INSTRUCTION  OF  YOUNG  CONVERTS. 

To-night  I  propose  to  continue  the  subject  by  noticing, 

I.  Several  other  points  upon  which  young  converts  ought  to 
be  instructed. 

II.  To  show  the  manner  in  which  young  converts  should  be 
treated  by  the  church. 

III.  Mention  some  of  the  evils  which  naturally  result  from 
defective  instructions  given  in  that  stage  of  Christian  experience. 

I.  I  shall  pursue  the  subject,  taking  it  up  where  I  left  off,  by 
mentioning  some  further  instructions  which  it  is  important  should 
be  given  to  young  converts. 

1.  It  is  of  great  importance  that  young  converts  should  early 
be  made  to  understand  ivhat  religion  consists  in.  Perhaps  you 
will  be  surprised  at  my  mentioning  this.  “  What !  Are  they 
converts,  and  do  they  not  know  what  religion  consists  in  ?”  I 
answer,  They  would  know,  if  they  had  had  no  instruction  but 
such  as  is  drawn  from  the  Bible.  But  multitudes  of  people  have 
imbibed  such  notions  about  religion,  that  not  only  young  con 
verts,  but  a  great  part  of  the  church  do  not  know  what  religioD 
consists  in,  so  as  to  have  a  clear  and  distinct  idea  of  it.  There 
are  many  ministers  who  do  not.  I  do  not  mean  to  say  that  they 
have  no  religion,  for  it  may  be  charitably  believed  they  have; 
but  what  I  mean  is,  that  they  do  not  discriminate  as  to  what  it 
consists  in,  and  cannot  give  a  correct  statement  of  what  does 
and  what  does  not  constitute  real  religion.  It  is  important  that 
young  converts  should  be  taught, 

Negatively,  what  religion  does  not  consist  in 

(1.)  Not  in  doctrinal  knowledge.  Knowledge  is  essential  to 
religion,  but  it  is  not  religion.  The  devil  has  doctrinal  know¬ 
ledge,  but  he  has  no  religion.  A  man  may  have  doctrinal  know- 


INSTRUCTION  OF  YOUNG  CONVERTS. 


381 


! 

I 

r 

ledge  to  any  extent,  without  a  particle  of  religion.  Yet  some 
people  have  very  strange  ideas  on  this  subject,  as  though  having 
doctrinal  knowledge  indicated  an  increase  of  piety.  I  once 
heard  a  remark  of  this  kind,  sin  a  certain  instance,  where  some 
young  converts  had  made  rapid  progress  in  doctrinal  know¬ 
ledge,  a  person  who  saw  it  said,  “  How  these  young  converts 
grow  in  grace.”  Here  he  confounded  improvement  in  knowledge 
with  improvement  in  piety.  The  truth  was,  that  he  had  no  means 
of  judging  of  their  growth  in  grace,  and  it  was  no  evidence  of  it 
because  they  were  making  progress  in  doctrinal  knowledge. 

(2.)  They  should  be  taught  that  religion  is  not  a  substance. 
It  is  not  any  root,  or  sprout,  or  seed,  or  any  thing  else  in  the 
mind,  as  a  part  of  the  mind  itself.  Persons  often  speak  of  re¬ 
ligion  as  if  it  was  something  that  may  be  covered  up  in  the 
mind,  just  as  a  spark  of  fire  may  be  covered  up  in  the  ashes, 
which  does  not  show  itself,  and  which  produces  no  effects,  but 
yet  lives  and  is  ready  to  act  as  soon  as  it  is  uncovered.  And  in 
like  manner  they  think  they  may  have  religion,  as  something 
remaining  in  them,  although  they  do  not  manifest  it  by  obeying 
God.  But  they  should  be  taught  that  this  is  not  the  nature  of  re¬ 
ligion.  It  is  no  part  of  the  mind  itself,  or  of  the  body,  nor  is  it 
a  root,  or  seed,  or  spark,  that  can  exist  and  yet  be  hid  and  pro¬ 
duce  no  effects. 

(3.)  Teach  them  that  religion  does  not  consist  in  raptures,  or 
extacies,  or  high  flights  of  feeling.  There  may  be  a  great  deal 
of  these  where  there  is  religion.  But  it  ought" to  be  understood 
that  they  are  all  involuntary  emotions,  and  may  exist  in  full 
power  where  there  is  no  religion.  They  may  be  the  mere 
workings  of  the  imagination,  without  any  truly  religious  affec¬ 
tion  at  all.  Persons  may  have  them  to  such  a  degree  as  ac¬ 
tually  to  swoon  away  with  ecstacy,  even  on  the  subject  of  re¬ 
ligion,  without  having  any  religion.  I  have  known  one  person 
almost  carried  away  with  rapture,  by  a  mere  view  of  the  natural 
attributes  of  God,  his  power  and  wisdom,  as  displayed  in  the 
starry  heavens,  and  yet  the  person  had  no  religion.  Religion 
is  obedience  to  God,  the  voluntary  submission  of  the  soul  to  the 
will  of  God. 

(4.)  Neither  does  religion  consist  in  goingto  meeting  or  read¬ 
ing  the  Bible,  or  praying,  or  any  other  of  wliat  are  commonly 
called  religious  duties.  The  very  phrase,  “  religious  duties,” 
ought  to  be  stricken  out  of  the  vocabulary  of  young  converts. 
They  should  be  made  to  know  that  these  acts  are  not  religion. 
Many  become  very  strict  in  performing  certain  things,  which 
they  call  religious  duties,  and  suppose  that  is  being  religious; 


382 


INSTRUCTION  OF  YOUNG  CONVERTS. 


while  they  are  careless  about  the  ordinary  duties  of  life,  which 
in  fact  constitute  A  LIFE  OF  PIETY.  Prayer  may  be  an 
expression  and  an  act  of  piety,  or  it  may  not  be.  Gomg  to 
church  or  to  a  prayer  meeting,  may  be  considered  either  as  a 
means,  an  act,  or  an  expression  of  pious  sentiment ;  but  the  per¬ 
formance  of  these,  does  not  constitute  a  man  a  Christian,  and 
there  may  be  great  strictness  and  zeal  in  these,  without  a  par¬ 
ticle  of  religion.  If  young  converts  are  not  taught  to  discrimi¬ 
nate,  they  may  be  led  to  think  there  is  something  peculiar  in 
what  are  called  religious  duties,  and  to  imagine  they  have  a 
great  deal  of  religion  because  they  abound  in  certain  actions 
that  are  commonly  called  religious  duties,  although  they  may 
at  the  same  time  be  very  deficient  in  honesty  or  faithfulness  or 
punctuality,  or  temperance,  or  any  other  of  what  they  choose  to 
call  their  common  duties.  They  may  be  very  punctilious  in 
some  things,  may  tithe  mint,  annis  and  cummin,  and  yet  neglect 
the  weightier  matters  of  the  law,  justice  and  the  love  of  God. 

(5.)  Religion  does  not  consist  in  desires  to  do  good  actions. 
Desires  that  do  not  result  in  choice  and  action  are  not  virtuous. 
Nor  are  such  desires  necessarily  vicious.  They  may  arise  in¬ 
voluntarily  in  the  mind,  in  view  of  certain  objects,  but  while 
they  produce  no  voluntary  act,  they  are  no  more  virtuous  or 
vicious  than  the  beating  of  the  pulse,  except  in  cases  where  we 
have  indirectly  willed  them  into  existence,  by  voluntarily  put¬ 
ting  ourselves  under  circumstances  to  excite  them.  The  wick¬ 
edest  man  on  earth  may  have  strong  desires  after  holiness. 
Did  you  ever  think  of  that?  He  may  see  clearly  that  holiness 
is  the  only  and  indispensable  means  of  happiness.  And  the 
moment  he  apprehends  holiness  as  a  means  of  happiness,  he 
naturally  desires  i!.  It  is  to  be  feared,  that  multitudes  are  de¬ 
ceiving  themselves  with  the  supposition,  that  a  desire  for  holi¬ 
ness,  as  a  means  of  happiness,  is  religion.  Many  doubtless,  give 
themselves  great  credit  for  desires  that  never  result  in  choosing 
right.  They  feel  desires  to  do  their  duty,  but  do  not  choose  to 
do  it,  because  upon  the  whole  they  have  still  stronger  desires 
not  to  do  it.  In  such  desires,  there  is  no  virtue.  An  action  or 
desire  to  be  virtuous  in  the  sight  of  God,  must  be  an  act  of  the 
will.  People  often  talk  most  absurdly  on  this  subject,  as  though 
their  desires  had  any  thing  good,  while  they  remain  mere  de¬ 
sires.  “  I  think  I  desire  to  do  so  and  so.”  But  do  you  do  it. 
“  O  no,  but  I  often  feel  a  desire  to  do  it.”  This  is  practical 
Atheism. 

Whatever  desires  a  person  may  have,  if  they  are  not  carried 
out  into  actual  choice  and  action,  they  are  not  virtuous.  And 


I 


INSTRUCTION  OF  YOUNG  CONVERTS.  383 

no  degree  of  desire  is  itself  virtuous.  If  this  idea  could  be 
in&do  prominent,  and  fully  riveted  in  the  minds  of  men,  it 
.  would  probably  annihilate  the  hopes  of  half  ihe  church,  who 
are  living  on  their  good  desires,  while  doing  nothing  for' God. 

(6.)  They  should  be  made  to  understand  that  nothing  which 
is  selfish,  is  religion.  Whatever  desires  they  may  have,  and 
whatever  choices  and  actions  they  may  put  forth,  if  after  all  the 
reason  of  them  is  selfish,  there  is  no  religion  in  them.  A  man 
may  just  as  well  commit  sin  in  praying,  or  reading  the  Bible, 
or  going  to  meeting,  as  in  any  thing  else,  if  his  motive  is  selfish. 
K  Suppose  a  man  prays  simply  with  a  view  to  promote  his  own 
happiness.  Is  that  religion  ?  What  is  it,  but  attempting  to  make 
God  his  almighty  servant?  It  is  nothing  else  but  to  attempt  a 
great  speculation,  and  put  the  universe,  God  and  all,  under  con- 
:  tribution  to  make  him  happy.  It  is  the  sublime  degree  of  wick¬ 
edness.  It  is  so  far  from  being  piety,  that  it  is  in  fact  superlative 
wickedness 

(7.)  Nothing  is  acceptable  to  God,  as  religion,  unless  it  be 
performed  heartily,  to  please  God,  No  outward  action  has  any 
thing  good,  or  any  thing  that  God  approves,  unless  it  is  per¬ 
formed  from  right  motives,  and  from  the  heart, 
i  (£)  Young  converts  should  be  taught  fully  and  positively 
[i  ^at  all  religion  consists  in  obeying  God  from  the  heart.  All 
religion  consists  in  voluntary  action.  All  that  is  holy,  all  that 
is  lovely  in  the  sight  of  God,  all  that  is  properly  called  religion, 

|  consists  in  voluntary  action,  in  voluntarily  obeying  the  will  of 
God  fiom  the  heart. 

2.  Young  converts  should  be  taught  that  the  duty  of  self- 
is  denial  is  one  of  the  leading  features  of  the  gospel.  They  should 
understand  that  they  are  not  pious  at  all,  any  farther  than 
they  are  willing  to  take  up  the  cross  daily,  and  deny  themselves, 
for  Christ.  There  is  but  very  little  self-denial  in  the  church,  and 
the  reason  is,  that  the  duty  is  so  much  lost  sight  of,  in  giving 
instruction  to  young  converts.  How  seldom  are  they  tofd  that 
self-denial  is  the  leading  feature  of  Christianity.  In  pleading 
for  benevolent  objects,  how  often  will  you  find,  that  ministers  and 
agents  do  not  even  ask  Christians  to  deny  themselves  for  the 
sake  of  promoting  the  object.  They  only  ask  them  to  give  what 
they  can  spare  as  well  as  not,  or  in  other  words,  to  offer  unto 
the  Lord  that  which  costs  them  nothing.  What  an  abomina- 
.  tion  !  They  only  ask  for  the  surplus,  for  what  they  do  not  want, 
for  what  they  can  give  just  as  well  as  not.  There  is  no  religion 
in  this  kind  of  giving.  A  man  may  give  to  a  benevolent  object, 
a  hundred  thousand  dollars,  and  there  would  be  no  religion  in 


384 


INSTRUCTION  OF  YOUNG  CONVERTS. 


it,  if  he  could  give  it  as  well  as  not,  and  there  was  no  self- 
denial  in  it.  Jesus  Christ  exercised  self-denial  to  save  sinners, 
bo  has  God  the  Father  exercised  self-denial  in  giving  his  Son 
to  die  for  us,  and  in  sparing  us,  and  in  bearing  with  our  per¬ 
verseness.  The  Holy  Ghost  exercises  self-denial,  in  conde¬ 
scending  to  strive  with  such  unholy  beings  to  bring  them  to 
God.  The  angels  exercise  self-denial,  in  watching  over  this 
world.  The  apostles  planted  the  Christian  religion  among  the 
nations  by  the  exercise  ot  self-denial.  And  are  we  to  think  of 
being  religious  without  any  self  denial  ?  Are  we  to  call  our¬ 
selves  Christians,  the  followers  of  Christ,  the  temples  of  the 
Holy  Ghost,  and  to  claim  fellowship  with  the  apostles,  when 
we  have  never  deprived  ourselves  of  any  thing  that  would  pro¬ 
mote  our  personal  enjoyment  for  the  sake,  of  promoting  Christ’s 
kingdom?  Young  converts  should  be  made  to  see  that  unless 
they  are  willing  to  lay  themselves  out  for  God  and  ready  to 
sacrifice  life  and  every  thing  else  for  Christ,  they  have  not  the 
spirit  of  Christ,  and  are  none  of  his. 

3.  They  must  be  taught  what  sanctification  is.  “What!” 
you  will  say,  “  do  not  all  wrho  are  Christians  know  what 
sanctification  is?”  No,  many  do  not.  Multitudes  would 
be  as  much  at  a  loss  to  tell  intelligibly  what  sanctification  is, 
as  they  would  be  to  tell  what  religion  is.  If  the  question  were 
asked  of  every  professor  of  religion  in  this  city,  What  is  sanc¬ 
tification?  I  doubt  if  one  in  ten  would  give  a  right  answer. 
T.  hey  would  blunder  just  as  they  do  when  they  undertake  to 
tell  what  religion  is,  and  speak  of  it  as  something  dormant  in 
the  soul,  something  that  is  put  in,  and  lies  there,  something 
that  may  be  practised  or  not,  and  still  be  in  them.  So  they 
speak  of  sanctification  as  if  it  were  a  sort  of  washing  off  of  some 
defilement,  or  a  purging  out  of  some  physical  impurity.  Or 
they  will  speak  of  it  as  if  the  faculties  were  steeped  in  sin,  and 
sanctification  is  taking  out  the  stains.  This  is  the  reason  why 
some  people  will  pray  for  sanctification,  and  practise  sin,  evi¬ 
dently  supposing  that  sanctification  is  something  that  precedes 
obedience.  They  should  be  taught  that  sanctification  is  not 
something  that  precedes  obedience,  some  change  in  the  nature 
or  the  constitution  of  the  soul.  But  sanctification  is  obedience , 
and,  as  a  progressive  thing,  consists  in  obeying  God  more  and 
more  perfectly. 

4.  Young  converts  should  be  taught  so  as  to  understand 
what  perseverance  is.  It  is  astonishing  how  people  talk  about 
perseverance.  As  if  the  doctrine  of  perseverance  was  “  Once 
in  grace,  always  in  grace,”  or  “  Once  converted,  sure  to  go  to 


INSTRUCTION  OF  YOUNG  CONVERTS. 


385 


if 


*S  not1t^le  ^ea  °f  perseverance.  The  true  idea 
is  that  if  a  man  is  truly  converted,  he  will  CONTINUE  to 

.  obey  God.  And  as  a  consequence ,  he  will  surely  a0  to  heaven 
But  if  a  person  gets  the  idea,  that  because  he^s  converted 

IS;  goTo  heIUredly  §°  10  heaVen'  that  man  wiU  alm^ 

»  COr’eu  Sh0Uld  ?  tau=ht  10  be  reli§io™  » every 

'  Trr  j  •  y  P  lc?ld  aim  t0  be  religious  in  every  department 

F  °,  „  lu  and, ln  T  lhat  l\ey  dP-  If  thV  do  not  aim  at  this, They 
t  understand  that  they  have  no  religion  at  all.  If  they  do 

not  intend  and  atm  to  keep  all  the  commandments  of  God  what 

while?  Ca"  ‘Ty  T?  P'ety  ?  Whosoever  shall  keep  the 
whole  laiv  and  yet  offend  in  one  point,  he  is  guilty  of  all. 1  He 

I;  is  justly  subject  to  the  whole  penalty.  If  he  disobeys  God  ha- 

bituaHy  in  one  particular,  he  does  not  in  fact  obey  him  in  any 

1,  paiticular.  Obedience  to  God  consists  in  the  state  of  the  heart 

!  ;l?llbTg  WI  ??  t0?bey  G°d;  ,villin£  that  God  should  rule 
in  all  t, lings.  But  if  a  man  habitually  disobeys  God,  in  any 

one  particular  he  is  in  a  state  of  mind,  that  renders  obedience 
in  any  thing  else  impossible.  To  say  that  in  some  thino-s  a 
man  obeys  God,  out  of  respect  to  his  authority,  and  that  in 
some  other  things  he  refuses  obedience,  is  absurd.  The  fact 
IS,  that  obedience  to  God  consists  in  an  obedient  state  of  heart 
a  preference  of  God  s  authority  and  commandments  to  every 
mg  e  se'  I’’  therefore,  an  individual  appears  to  obey  in 
some  things,  and  yet  perseveringly  and  knowingly  disobeys  in 
It  any  one  thing,  he  is  deceived.  He  offends  in  rae  point,  and 
>  this  proves  that  he  is  guilty  of  all ;  in  other  words,  that  he  does 
not,  from  the  heart ,  obey  at  all.  A  man  may  pray  half  of  the 
time  and  have  no  religion;  if  he  does  not  keep  the  command¬ 
ments  ot  God,  his  very  prayer  will  be  hateful  to  God.  “  He 
thtit  turneth  away  his  ear  from  hearing  the  law,  even  his  prayer 
j  shall  be  abomination.”  Do  you  hear  that  ?  If  a  man  refuses 
to  obey  God  s  law,  if  he  refuses  to  comply  with  any  one  duty 

hatefu?01  Pray’  116  HaS  n°  religion-  llis  veIT  devotions  are 

6.  Young  converts,  by  proper  instructions,  are  easily  brought 
to  be  “  temperate  in  all  things."  Yet  this  is  a  subject  greally 
neglected  in  regard  to  young  converts,  and  almost  lost  si<rht  of 
in  the  churches.  There  is  a  vast  deal  of  intemperance  m  the 
c  urches.  I  do  not  mean  intemperate  drinking ,  in  particular, 
but  intemperance  in  eating,  and  in  living  generally.  There  is 
in  fact  but  little  conscience  about  it  in  the  churches.  And 
therefore  the  progress  of  reform  in  the  matter  is  so  slow.  No- 

33 


386 


INSTRUCTION  OF  YOUNG  CONVERTS, 


thing  but  an  enlightened  conscience  can  carry  forward  a  per¬ 
manent  reform.  Ten  years  ago,  most  ministeis  used  ardent 
spirit,  and  kept  it  in  their  houses  to  treat  their  friends  and  their 
ministering  brethren  with.  And  the  great  body  of  the  members 
in  the  churches  did  the  same.  Now  there  are  but  few  of  either, 
who  are  not  actual  drunkards,  that  will  do  it.  But  still  there 
are  many  that  indulge  without  scruple  in  the  use  of  wine. 
There  are  some  ministers,  and  many  professors,  who  will  drink 
down  wine  that  has  as  much  spirit  in  it  as  brandy  and  water. 
This  is  intemperance.  Chewing  and  smoking  tobacco  are 
mere  acts  of  intemperance.  If  they  use  these  mere  stimulants 
when  there  is  no  necessity  for  it,  what  is  that  but  intemperance? 
That  is  not  being  temperate  in  all  things.  Until  Christians 
shall  have  a  conscience  on  this  subject,  and  be  made  to  feel  that 
they  have  no  right  to  be  intemperate  in  any  thing,  they  will 
make  but  little  progress  in  religion.  It  is  wTell  known,  or  ought 
to  be,  that  TEA  AND  COFFEE  have  no  nutriment  in  them. 
They  are  mere  stimulants.  They  go  through  the  system 
without  being  digested.  The  milk  and  sugar  you  put  in  them 
are  nourishing.  And  so  they  would  be  just  as  much  so,  if  you 
mixed  them  with  rum,  and  made  milk  punch.  But  the  tea  and 
the  coffee  afford  no  nourishment.  And  yet  I  dare  say,  that  a 
majority  of  the  families  in  this  city  give  more  in  a  year  for 
their  tea  and  coffee,  than  they  do  to  save  the  world  from  hell. 
Probably  this  is  true  respecting  entire  churches.  Even  agents 
of  benevolent  societies  will  dare  to  go  through  the  churches  so¬ 
liciting  funds,  for  the  support  of  missionary  and  other  institu¬ 
tions,  and  yet  use  tea,  coflee,  and  in  some  cases  tobacco. 
Strange  !  There  is  now  in  this  city,  an  agent  employed  in  so¬ 
liciting  funds,  who  uses  all  three  of  these  worse  than  useless 
stimulants.  And  he  is,  moreover,  a  minister  of  the  gospel' 
No  doubt  many  are  giving  five  limes  as  much  for  mere  intem¬ 
perance,  as  they  give  for  every  effort  to  save  the  world.  If  the 
church  could  be  made  to  know  how  much  they  spend  for  what  are 
mere  poisons  and  nothing  else,  they  would  be  amazed.  Sit  down 
and  talk  with  many  persons,  and  they  will  strenuously  main¬ 
tain  that  they  cannot  get  along  without  these  stimulants,  these 
poisons,  and  they  cannot  give  them  up — no,  not  to  redeem  the 
world  from  eternal  damnation.  And  very  often  they  will  abso¬ 
lutely  show  anger  if  argued  with,  just  as  soon  as  the  argument 
begins  to  pinch  their  consciences.  O,  how  long  shall  the 
church  show  her  hypocritical  face  at  the  Monthly  Concert,  and 
pray  God  to  save  the  world,  while  she  is  actually  tlirovnng 
away  five  times  as  much  for  sheer  intemperance,  as  she  wiL 


M 


INSTRUCTION  O?  YOUNG  CONVERTS. 


387 


give  to  save  the  world.  Some  of  you  may  think  these  are 
little  things,  and  that  it  is  quite  beneath  the  dignity  of  the  pulpit 
to  lecture  against  tea  and  coffee.  But  I  tell  you  it  is  a  great 
mistake  of  yours,  if  you  think  these  are  little  things,  when 
they  make  the  church  odious  in  the  sight  of  God,  by  exposing 
her  hypocrisy  and  lust.  Here  is  an  individual  who  pretends 
he  has  given  himself  up  to  serve  Jesus  Christ,  and  yet  he  refuses 
to  deny  himself  any  darling  lust,  and  then  he  will  go  and  pray, 
“  O  Lord,  save  the  world :  O  Lord,  thy  kingdom  come.1’  I 
tell  you  it  is  hypocrisy.  Shall  such  prayers  be  heard?  Un¬ 
less  men  are  willing  to  deny  themselves,  I  would  not  give  a 
groat  for  the  prayers  of  as  many  such  professors  as  would  cover 
the  whole  United  States. 

These  things  must  be  taught  to  young  converts..  It  must 
come  to  this  point  in  the  church,  that  men  shall  not  be  called 
Christians,  unless  they  will  cut  off  the  right  hand,  and  pluck  out 
the  right  eye,  and  deny  themselves  for  Christ’s  sake.  A  little 
thing  ?  See  it  poison  the  spirit  of  prayer?  See  it  debase  and 
sensualize  the  soul !  Is  that  a  trifle  beneath  the  dignity  of  the 
pulpit  ?  When  these  intemperate  indulgencies,  of  one  kind  and 
another,  cost  the  church  five  times  if  not  fifty  times  more  than 
all  they  do  for  the  salvation  of  the  world. 

An  estimate  has  recently  been  made,  showing,  that  the  United 
States  consume  seven  millions  of  dollars  worth  of  coffee  yearly ; 
and  who  does  not  know,  that  a  great  part  of  this  is  consumed 
by  the  church.  And  yet,  grave  ministers  and  members  of  Chris¬ 
tian  churches  are  not  ashamed  to  be  seen  countenancing1  this 
enormous  waste  of  money;  while  at  the  same  time,  the  poor 
heathen  are  sending  upon  every  wind  of  heaven,  their  agoniz¬ 
ing  wail  for  help.  Heaven  calls  from  above,  “  go  preach  the 
Gospel  to  every  creature.”  Hell  groans  from  beneath,  and  ten 
thousand  voices  cry  out  from  heaven,  earth  and  hell,  “Do  some¬ 
thing  to  save  the  world!'''  Do  it  now  !  O,  now,  or  millions 
more  are  in  hell  through  your  neglect.  And,  O,  tell  it  not  in 
Gath,  the  church,  the  ministry ,  will  not  deny  even  their  lusts, 
to  save  a  world.  Is  this  Christianity?  What  business  have 
you  to  use  Christ’s  money  for  such  a  purpose?  Are  you  a 
steward?  Who  gave  you  this  liberty?  Look  to  it,  lest  it 
should  be  found  at  last,  that  you  have  preferred  self-gratification 
to  obedience,  and  made  a  “  god  of  your  belly.” 

The  time  to  teach  these  things  with  effect,  is  when  they  are 
young  converts.  If  they  are  not  properly  taught  then,  if  they 
get  a  wrong  habit,  and  begin  with  an  easy,  self-indulgent  mode 
of  living,  it  is  rare  that  they  are  ever  thoroughly  reformed.  I 


388 


INSTRUCTION  OF  YOUNG  CONVERTS. 


have  conversed  with  old  professors  on  these  subjects,  and  have 
been  astonished  at  their  pertinacious  obstinacy  in  indulging 
t  eir  lusts.  And  l  am  satisfied  that  the  church  never  can°rise 
out  of  this  sloth  until  young-  converts  are  faithfully  taught  in  the 
.  °ULSetr°!  tbei[  religious  course  to  be  temperate  in  all  things. 

7.  I  hey  should  be  taught  to  have  just  as  much  religion  in  all 
their  business,  as  they  have  in  prayer,  or  in  going  to  meetino- 
Ihey  should  be  just  as  holy,  just  as  watchful,  aim  just  as  singly 
at  the  glory  of  God,  be  just  as  sincere  and  solemn,  in  all  their 
daily  employments,  as  when  they  come  to  the  throne  of  grace. 

11  they  are  not,  their  Sabbath  performances  will  be  an  abomi¬ 
nation. 

•  8;  T,he,y  should  be  tau£ht  that  is  necessary  for  them  to  be 
just  as  holy  as  they  think  ministers  ought  to  be.  There  has  for  a 

long  time  been  an  idea  that  ministers  are  bound  to  be  holy  and 
practice  self-denial.  And  so  they  are.  But  it  is  strano-e  they 
should  suppose  that  ministers  are  bound  to  be  any  more  holy 
than  other  people.  They  would  be  shocked  to  see  a  minister 
show  levity,  or  running  after  the  fashions,  or  getting  out  of 
temper  or  living  m  a  fine  house,  or  riding  in  a  coach.  &  O,  that 
is  dreadful.  It  does  not  look  well  in  a  minister.  Indeed  !  ’  For 
a  minister’s  wife  to  wear  such  a  fine  bonnet,  or  such  a  silk 
shawl.  O,  no.  But  they  think  nothing  of  all  this  in  a  layman 
or  a  layman  s  wife  That  is  no  offence  at  all.  I  am  not  saying 
that  these  things  do  look  well  in  a  minister ;  I  know  they  do  not. 
But  they  look  in  God’s  eyes,  just  as  well  in  a  minister  as  they 
do  m  a  ayman.  .  You  have  no  more  right  to  indulge  in  vanity 
and  folly  and  pride  than  a  minister.  Can  you  go  to  heaven 
without  being  sanctified  ?  Can  you  be  holy  without  living  for 
God,  and  doing  all  that  you  do  to  his  glory  ?  I  have  heard 
professedly  good  men  speak  against  ministers’  having  larae  sa¬ 
laries,  and  living  in  an  expensive  style,  when  they  themselves 
were  actually  spending  a  great  deal  more  money  for  the  support 
of  their  families,  than  any  ministers.  What  would  be  thought 
o.  a  minister,  living  in  the  style  in  which  many  professors&of 
religion,  and  elders  of  churches  are  living  in  this  city  Why 
every  body  would  say  that  they  were  hypocrites.  But,  it  is  just 
as  much  an  evidence  of  hypocrisy  in  a  layman  to  spend  God’s 
money  to  gratify  his  lusts,  or  to  please  the  world,  or  his  family 
as  it  is  for  a  minister  to  do  the  same.  It  is  distressing  to  hear 
some  of  our  foremost  laymen  talk  of  its  being  dishonorable  to 
religion,  to  give  ministers  a  large  salary,  and  let  them  live  in  an 
expensive  style,  when  it  is  a  fact  that  their  own  expenses,  are, 
or  the  number  of  their  families  and  the  company  they  have,  far 


INSTRUCTION  OF  YOUNG  CONVERTS.  389 

above  that  of  almost  any  minister.  All  this  arises  out  of  funda¬ 
mentally  wrong  notions  imbibed  while  they  wrere  young  con¬ 
verts.  Young  converts  have  been  taught  to  expect  that  minis¬ 
ters  will  have  all  the  religion,  especially  all  the  self-denial,  and 
so  long  as  this  continues  there  can  be  no  hope  that  the  church 
will  ever  do  much  for  the  glory  of  God,  or  for  the  conversion  of 
the  world.  There  is  nothing  of  all  this  in  the  Bible.  Where 
has  God  said,  “  Yon,  ministers,  love  God  with*  all  your  heart 
and  soul  ana  mind  and  strength,”  or  “  You  ministers  do  all  that 
you  do  to  the  glory  of  God  ?”  This  is  said  to  all  alike,  and  he 
who  attempts  to  excuse  himself  from  any  duty  or  self-denial, 
from  any  watchfulness  or  sobriety,  by  putting  it  off  upon  minis¬ 
ters,  or  who  ventures  to  adopt  a  lowrer  scale  of  holy  living  for 
himself  than  he  thinks  is  proper  for  a  minister,  is  in  great  danger 
of  proving  himself  a  hypocrite,  and  paying  the  forfeit  of  his  fool¬ 
ishness  in  hell. 

Much  depends  on  the  instructions  given  to  young  converts. 

!If  they  once  get  into  the  habit  of  supposing  that  they  may  in¬ 
i’  dulge  in  things  which  they  would  condemn  in  a  minister,  it  is 
ten  to  one  if  they  ever  get  out  of  it. 

8.  They  should  aim  at  being  perfect.  Every  young  convert 
should  be  taught,  that  if  it  is  not  his  purpose  to  live  without  sin, 
he  has  not  yet  began  to  be  religious.  What  is  religion,  but  a 
supreme  purpose  of  heart  or  disposition  to  obey  God?  If  there 
is  not  this,  there  is  no  religion  at  all.  It  is  one  thing  to  profess 
to  be  perfect ,  and  another  thing  to  profess  and  feel  that  you 
i  ought  to  be  perfect.  It  is  one  thing  to  say,  that  men  ought  to  be 
;  perfect,  and  can  be  if  they  are  so  disposed,  and  another  thing  to 
say  that  they  are  perfect.  If  any  are  prepared  to  say  that  they 
are  perfect,  all  I  have  to  say  is,  Let  them  prove  it.  If  they  are 
so,  I  hope  they  will  show  it  by  their  actions,  otherwise  we  can 
never  believe  the}7  are  perfect. 

But  it  is  the  duty  of  all  to  aim  at  being  perfect.  It  should 
be  their  constant  purpose,  to  live  wholly  to  God,  and  obey  all 
his  commandments.  They  should  live  so,  that  if  they  should 
sin  it  would  be  at  inconsistency,  an  exception,  an  individual 
case,  in  which  they  act  contrary  to  the  fixed  and  general  pur¬ 
pose  and  tenor  of  their  lives.  They  ought  not  to  sin  at  all,  they 
are  bound  to  be  as  holy  as  God  is,  and  young  converts  should 
be  taught  to  set  out  in  the  right  course,  or  they  will  never  be 
,  right. 

9.  They  should  be  taught  to  exhibit  their  light. 

If  the  young  convert  does  not  exhibit  his  light,  and  hold  it 
up  to  the  world,  it  will  go  out.  If  he  does  not  bestir  himself, 

33* 


' 


390 


INSTRUCTION  OF  YOUNG  CONVERTS. 


and  go  forth  and  try  to  enlighten  those  around  him,  his  light 
will  go  out,  and  his  own  soul  will  soon  be  in  darkness.  Some¬ 
times  young  converts  seem  disposed  to  he  still  and  not  do  any 
thing  in  public  till  they  get  a  great  deal  of  light,  or  a  great 
deal  of  religion.  But  this  is  not  the  way.  Let  the  convert 
use  what  he  has,  let  him  hold  up  his  little  twinkling  rush-light, 
boldly  and  honestly,  and  then  God  will  pour  in  the  oil  and 
make  him  like  a  blazing  torch.  But  God  will  not  take  the  trouble 
to  keep  a  light  burning  that  is  hid.  Why  should  he?  Where 
is  the  use? 

This  is  the  reason  why  so  many  people  enjoy  so  little  in  re 
igion.  They  do  not  exert  themselves  to  honor  God.  They 
keep  what  little  they  do  enjoy,  so  entirely  to  themselves,  that 
there  is  no  good  reason  why  God  should  bestow  blessings  and 
benefits  on  them. 

^10.  They  should  be  taught  how  to  win  souls  to  Christ. 
Young  converts  should  be  taught  particularly  what  to  do  for 
this,  and  how  to  do  it,  and  then  taught  to  live  for  this  end  as 
the  great  leading  object  of  life.  How  strange  has  been  the 
course  sometimes  pursued.  These  persons  have  been  convert¬ 
ed,  and  there  they  are.  They  get  into  the  church  and  then  they 
are  left  to  go  along  in  their  business  just  as  they  did  before; 
they  do  nothing  and  are  taught  to  do  nothing  for  Christ,  and 
the  only  change  is  that  they  go  more  regularly  to  church  on 
the  Sabbath,  and  let  the  minister  feed  them  as  it  is  called.  But 
suppose  he  does  feed  them,  they  do  not  grow  strong,  for  they 
cannot  digest  it,  because  they  take  no  exercise.  They  becom® 
spiritual  dyspeptics.  Now  the  great  object  for  which  Chris¬ 
tians  are  converted  and  left  in  this  world,  is  to  pull  sinners  out 
of  the  fire.  If  they  do  not  effect  this,  they  had  better  be  dead. 
And  young  converts  should  be  taught  this  as  soon  as  they  are 
born  into  the  kingdom.  The  first  thing  they  do  should  be  to 
go  to  work  for  this  end,  to  save  sinners. 

II.  I  am  to  show  how  young  converts  should  be  treated  by 
the  church. 

1.  Old  professors  ought  to  be  able  to  give  young  converts  a 
great  deal  of  instruction ,  and  they  ought  to  give  it.  The  truth 
is,  however,  that  the  great  body  of  professors  in  the  churches 
do  not  know  how  to  give  good  instruction  to  young  converts, 
and  if  they  attempt  to  give  them  instruction,  give  only  that 
which  is  false.  The  church  ought  to  be  able  to  teach  her  chil¬ 
dren  j  and  when  she  receives  them,  she  ought  to  be  as  busy  in 
m  to  act,  as  mothers  are  in  teaching  their  little  chil¬ 
dren  such  things  as  they  will  need  to  know  and  do  hereafter. 


INSTRUCTION  OF  YOUNG  CONVERTS. 


391 


But  this  is  far  enough  from  being  the  case  generally.  And  we 
can  never  expect  to  see  young  converts  habitually  taking  right 
hold  of  duty,  and  going  straight  forward  without  declension  and 
backsliding,  until  young  converts  shall  be  intelligently  trained 
k  by  the  church. 

2.  Young  converts  should  not  be  kept  back  behind  the  res 
of  the  church.  How  often  is  it  found  that  the  old  professor 
will  keep  the  young  converts  back  behind  the  rest  of  the  church, 
and  prevent  them  from  taking  any  active  part  in  religion,  for 
fear  they  should  become  spiritually  proud.  Young  converts  in 
such  churches,  are  rarely  or  never  called  on  to  take  a  part 
in  meetings,  or  set  to  any  active  duty,  or  the  like,  for  fear  they 
should  become  lifted  up  with  spiritual  pricle.  Thus  the  church 
become  the  modest  keepers  of  their  humility,  and  teach  them  to 
file  in  behind  the  old,  stiff,  dry,  cold  members  and  elders,  for 
fear  that  if  they  are  allowed  to  do  any  thing  for  Christ,  it  will 
make  them  proud.  Whereas,  the  very  way  to  make  young 
converts  humble  and  keep  them  so,  is  to  put  them  to  their  work 
and  keep  them  there.  That  is  the  way  to  keep  God  with  them, 
and  as  long  as  God  is  with  them,  He  will  take  care  of  their 
humility.  Keep  them  constantly  engaged  in  religion,  and  then 
the  Spirit  of  God  will  dwell  with  them,  and  then  they  will  be 
kept  humble  by  the  most  effectual  process.  But  if  young  con¬ 
verts  are  left  to  fall  in  behind  the  old  professors,  where  they 
never  can  do  any  thing,  they  will  never  know  what  spirit  they 

.  are  of,  and  this  is  the  very  way  to  run  them  into  danger  of  the 
worst  species  of  spiritual  "pride. 

3.  They  should  be  watched  over,  bv  the  church,  and  warned 
'  of  their  dangers,  just  as  a  tender  mother  watches  over  her  young 

children.  Young  converts  do  not  know  at  all  the  dangers  by 
which  they  are  surrounded.  The  devices  of  the  devil,  the 

■  temptations  of  the  world,  the  power  of  their  own  passions  and 
habits,  and  the  thousand  forms  of  danger,  they  do  not  know 
and  if  not  properly  watched  and  warned,  they  will  run  right 
into  danger.  See  that  mother  Avatching  her  little  child.  Does 
she  let  it  put  its  little  hand  in  the  candle,  or  allow  it  to  creep 
where  it  will  fall,  because  its  own  blindness  and  ignorance 
does  not  prevent  it  from  desiring  to  do  so  ?  The  church  should 
watch  over  and  care  for  her  young  children,  just  as  mothers 
watch  their  little  children  in  this  great  city,  for  fear  the  carts 
may  run  over  them,  or  they  may  stray  away  and  be  lost ;  or  as 
they  Avatch  them  Avhile  growing  up,  for  fear  they  may  be 
drawn  into  the  Avhirlpools  of  iniquity.  The  church  should 
watch  over  all  the  interests  of  her  young  members,  know 


392 


INSTRUCTION  OF  YOUNG  CONVERTS. 


where  they  are,  and  what  are  their  habits,  temptations,  dangers, 
privileges,  state  of  religion  in  their  hearts,  spirit  of  prayer. 
Look  at  that  anxious  mother,  when  she  sees  paleness  gather 
round  the -little  brow  of  her  child.  “  What  is  the  matter  with 
you,  my  child?  Have  you  eaten  something  improper?  Have 
you  taken  cold?  What  ails  you  ?’’  O,  hdw  different  it  is  with 
the  children  of  the  church,  the  lambs  that  the  Savior  has  com¬ 
mitted  to  the  care  of  his  churches.  Alas!'  Instead  of  restrain¬ 
ing  her  children,  and  taking  care  ol  them,  the  church  lets  them 
go  any  where,  and  look  out  for  themselves.  What  should  we 
say  of  a  mother  who  should  knowingly  let  her  little  child  tot¬ 
ter  along  to  the  edge  of  a  precipice?  Should  we  not  say  she 
was  horribly  guilty  for  doing  so,  and  that  if  the  child  should 
fall  and  be  killed,  its  blood  would  rest  on  the  mother’s  head? 
What  then  is  the  guilt  of  the  church,  in  knowingly  neglecting 
her  young  converts  ?  I  have  known  churches,  where  young 
converts  were  first  totally  neglected,  and  regarded  with  suspi¬ 
cion  and  jealousy;  nobody  went  near  them  to  strengthen  or 
encourage  or  counsel  them  ;  nothing  was  done  to  lead  them  to 
usefulness,  to  teach  them  what  to  do,  or  how  to  do  it,  or  open  to 

them  a  field  of  labor.  And  then — what  then?  Why,  when 

•/ 

they  find  that  young  converts  cannot  stand  every  thing,  and  find 
them  growing  cold  and  backward  under  their  own  treatment, 
they  just  turn  round  and  abuse  them,  because  they  did  not  hold 
out.  This  is  all  wrong. 

4.  Be  tender  in  reproving  them.  When  Christians  find  it 
necessary  to  reprove  young  converts,  they  should  be  exceedingly 
careful  of  their  manner  in  doing  it.  Young  converts  should 
be  faithfully  watched  over  by  the  elder  members  of  the  church, 
and  when  they  begin  to  lose  ground,  or  to  turn  aside,  they 
should  be  promptly  admonished,  and  if  necessary,  reproved. 
But  to  do  it  in  a  wrong  manner  is  worse  than  not  to  doit.  It 
is  sometimes  done  in  a  manner  that  is  abrupt,  harsh,  coarse, 
and  apparently  censorious,  more  like  scolding  than  like  brotherly 
admonition.  Such  a  manner,  instead  of  inspiring  confidence, 
or  leading  to  reformation,  is  just  calculated  to  harden  the  heart 
of  the  young  convert,  and  confirm  him  in  his  wrong  courses, 
while  at  the  same  time  it  closes  his  mind  against  the  influence 
of  such  censorious  guardians.  The  heart  of  a  young  convert 
is  tender,  and  easily  grieved,  and  sometimes  a  single  unkind 
look  will  set  them  into  such  a  state  of  mind  as  will  fasten  their 
errors  upon  them  and  make  them  grow  worse  and  worse. 

You  who  are  parents  know  how  important  it  is  when  you 
reprove  your  children,  that  they  should  see  that  you  do  it  from 


INSTRUCTION  OF  YOUNG  CONVERTS. 


393 


p 

the  best  of  motives,  for  their  benefit,  because  you  wish  them  to 
be  good,  and  not  because  you  are  angry.  Otherwise  they  will 
soon  come  to  regard  you  as  a  tyrant,  rather  than  a  friend.  Just 
so  with  young  converts.  Kindness  anjd  tenderness,  even  in  re¬ 
proof,  will  win  their' confidence,  and  attach  them  to  you,  and 
give  an  influence  to  your  brotherly  instructions  and  counsels, 
so  that  you  can  mould  them  into  finished  Christians.  Instead 
of  this,  it  you  are  severe  and  critical  in  your  manner,  that  is 
the  way  to  make  them  think  you  wish  to  lord  it  over  them. 
Many  persons,  under  pretence  of  being  faithful ,  as  they  call  it, 
often  hurt  young  converts  in  such  a  severe  and  overbearing 
;  manner,  as  to  drive  them  away,  or  perhaps  crush  them  into 
despondency  and  apathy.  Young  converts  have  but  little  ex- 

iperience,  and  are  easily  thrown  down.  They  are  just  like  a 
little  child  when  it  first  begins  to  walk.  You  see  it  tottering 
along,  and  there  it  stumbles  over  a  straw.  You  see  the  mother 
take  up  every  thing  from  the  floor,  when  her  -ittle  one  is  going 
to  try  to  walk.  Just  so  with  young  conv  'ts.  The  church 

I  ought  to  take  up  every  stumbling  block,  and  treat  them  in  such 
a  way  as  to  make  them  see  that  if  they  are  reproved,  Christ  is 
in  it,  and  then  they  will  receive  it  as  it  is  meant,  and  it  will  do 
them  good. 

5.  Kindly  'point  out  ihhigs  that  are  faulty  in  the  young  con¬ 
vert  which  he  does  not  see.  He  is  but  a  child,  and  knows  but 
little  about  religion,  and  will  of  course  have  a  great  many 
things  that  he  needs  to  learn,  and  a  great  many  that  he  ought 
to  mend.  Whatever  there  is  that  is  wrong  in  spirit,  or  unlovely 
in  his  deportment,  or  uncultivated  in  manner,  that  will  impede 
his  usefulness  or  impair  his  influence  as  a  Christian,  ought  to 
be  kindly  pointed  out  and  corrected.  To  do  this  in  the  right 
way,  however,  requires  great  wisdom.  Christians  ought  to 
make  it  a  subject  of  much  prayer  and  reflection,  that  they  may 
j  do  it  right,  so  as  not  to  do  more  hurt  than  good.  If  you  re¬ 
buke  him  merely  for  the  things  that  he  did  not  see,  or  did  not 
know  to  be  improper,  it  will  grieve  and  disgust  him.  Such  in¬ 
struction  should  be  carefully  timed,  often  it  is  well  to  take  the 
opportunity  after  you  have  been  praying  together,  or  after  a 
kind  conversation  of  religious  subjects,  calculated  to  make  him 
feel  that  you  love  him,  and  seek  his  good,  and  earnestly  desire 
to  promote  his  sanctification,  his  usefulness,  and  his  happiness. 

1  Then  a  mere  hint  will  often  do  the  work.  Just  suggest  that 
I  ‘’Such  a  thing  in  your  prayer”  or  “your  conduct  so°and  so, 

!  did  not  strike  me  pleasantly.  Had  you  not  better  think  of  it, 
and  perhaps  you  will  judge  better  to  avoid  the  same  thing 


394 


INSTRUCTION  OF  YOUNG  CONVERTS. 


again.”  Do  it  right,  and  you  will  help  and  do  him  good.  Do 
it  wrong  and  you  will  do  ten  times  more  hurt  than  good.  Often 
young  converts  will  err,  through  ignorance,  their  judgment  is 
unripe,  and  they  need  time  to  think  and  make  up  an  enlighten¬ 
ed  judgment,  on  some  point  that  at  first  appears  to  them  doubt¬ 
ful.  In  such  cases  the  church  should  treat  them  with  great 
*  kindness  and  forbearance.  Should  kindly  instruct  them  and 
not  denounce  them  at  once  for  not  seeing,  at  first,  what  perhaps 
they  did  not  themselves  understand,  for  years  after  they  were 
converted. 

6.  Do  not  speak  of  the  faults  of  young  converts,  behind  their 
backs.  This  is  quite  too  common  among  old  professors,  and  by 
and  by  they  hear  of  it ;  and  what  an  influence  it  must  have  to 
destroy  the  confidence  of  young  converts  in  tfieir  elder  brethren, 
to  grieve  their  hearts  and  discourage  them,  and  perhaps  drive 
them  away  from  the  good  influence  of  the  church. 

III.  I  am  to  mention  some  of  the  evils  of  defective  instruction 
to  young  converts. 

1.  If  not  fully  instructed,  they  never  will  be  fully  grounded 
in  right  principles.  If  they  have  right  fundamental  principles, 
this  will  lead  them  to  adopt  a  right  course  of  conduct  in  all 
particular  cases.  In  forming  a  Christian  character,  a  great 
deal  depends  on  establishing  those  fundamental  principles  which 
are  correct  on  all  subjects.  If  you  look  at  the  Bible  you  will 
see  there,  that  God  teaches  right  principles  which  we  can  carry 
out  in  detail  in  right  conduct.  If  the  education  of  young  con¬ 
verts  is  defective,  either  in  kind  or  degree,  you  will  see  it  in 
their  character  all  their  lives.  This  is  the  philosophical  result, 
just  what  might  be  expected,  and  must  be  always  so.  It  could 
be  shown,  if  I  had  time,  that  almost  all  the  practical  errors  that 
have  prevailed  in  the  church,  are  the  natural  results  of  certain 
false  dogmas,  which  have  been  taught  to  young  converts,  and 
which  they  have  been  made  to  swallow  as  the  truth  of  God,  at 
a  time  when  they  were  so  ignorant  as  not  to  know  any  better. 

2.  If  the  instruction  given  to  young  converts  is  not  correct 
and  full,  they  will  not  grow  in  grace,  but  their  religion  will 
dwindle  away  and  decay.  Their  course  instead  of  being  like 
the  path  of  the  just,  growing  brighter  and  brighter  to  the  per¬ 
fect  day,  will  grow  dimmer  and  dimmer,  and  decay  and  finally 
perhaps  go  out  in  darkness.  Wherever  you  see  young  converts 
let  their  religion  taper  off  till  it  comes  to  nothing,  you  may 
understand  that  it  is  the  proper  result  of  defective  instruction. 
The  philosophical  result  of  teaching  young  converts  the  truth, 
and  the  whole  truth,  is  that  they  grow  stronger  and  stronger. 


INSTRUCTION  OF  YOUNG  CONVERTS 


395 


Truth  is  the  food  for  the  mind — it  is  what  gives  the  mind 
strength.  And  where  religious  character  grows  feeble,  rely 
upon  it,  in  nine  cases  out  of  ten  it  is  owing  to  their  being  neg¬ 
lected,  or  falsely  instructed,  when  they  were  young  converts. 

3.  They  will  be  left  justly  in  doubt  whether  they  are  Chris¬ 
tians.  If  their  early  instruction  is  false,  or  defective,  there  will 
be  so  much  inconsistency  in  their  lives,  and  so  little  real  evi 
dence  of  real  piety,  that  they  themselves  will  finally  doubt 
whether  they  have  any.  Probably  they  will  live  and  die  in 
doubt.  You  cannot  make  a  little  evidence  go  a  great  ways. 

[If  they  do  not  see  clearly  they  will  not  live  consistently,  if  they 
do  not  live  consistently  they  can  have  but  little  evidence,  and  if 
they  have  not  evidence  they  must  doubt,  or  live  in  presumption. 
4.  If  young  converts  are  rightly  instructed  and  trained,  it 
i,  will  generally  be  seen  that  they  will  take  the  right  side  on  all 
great  subjects  that  come  before  the  church.  Subjects  are  contin¬ 
ually  coming  up  before  the  churches,  on  which,  they  have  to  take 
ground,  and  on  many  of  them  there  is  often  no  little  difficulty  to 
make  all  the  church  take  right  ground.  Take  the  subject  of 
i  Tracts,  or  Missions,  or  Sabbath  schools,  or  Temperance,  for 
instance,  and  what  cavils,  and  objections,  and  resistance,  and 
opposition,  have  been  encountered  from  members  of  the  church 
in  different  places.  Go  through  the  churches,  and  where  you 
find  young  converts  have  been  well  taught,  you  never  find 
them  making  difficulty,  or  raising  objections,  or  putting  forth 
cavils.  I  do  not  hesitate  to  charge  it  upon  pastors  and  older 
members  of  churches,  that  there  are  so  many  who  have  to  be 
dragged  up  to  the  right  ground  on  all  such  subjects.  If  they 
]  had  grounded  them  well  in  the  principles  of  the  gospel  at  the 
outset,  when  they  were  first  converted,  they  would  have  seen 
the  application  of  their  principles  to  all  these  things.  It  is 
curious  to  see,  and  1  have  had  great  opportunity  to  see,  how 
ready  young  converts  are  to  take  right  ground,  on  any  subject 
that  may  be  proposed.  See  what  they  are  willing  to  do  for  the 
education  of  ministers,  for  missions,  for  moral  reform,  for  the 
slaves,  If  the  great  body  of  young  converts  from  the  late 
I  revivals  had  been  well  grounded  in  gospel  principles,  you 
would  have  found  in  them,  throughout  the  church,  but  one 
heart  and  one  soul  in  regard  to  every  question  of  duty  that 
occurs.  Let  their  early  education  be  right,  and  you  have  got  a 
body  of  Christians  that  you  can  depend  on.  If  it  had  been 
general  in  the  church,  O,  how  much  more  strength  there  would 
j  have  been  in  all  her  great  movements  for  the  salvation  of  the 
world. 


396 


INSTRUCTION  OF  YOUNG  CONVERTS. 


5.  If  young  converts  are  not  well  instructed  they  will  ineu* 
tably  backslide.  If  their  instruction  is  defective,  they  will  pro¬ 
baby  live  in  such  a  way  as  to  disgrace  religion.  The  truth, 
kept  steadily  before  the  mind  of  a  young  convert,  in  proper  pro¬ 
portions,  has  a  natural  tendency  to  make  him  grorv  up  into  the 
fullness  of  the  stature  of  a  perfect  man  in  Christ  Jesus.  If 
any  one  point  is  made  too  prominent  in  the  instruction  given, 
there  will  probably  be  just  that  disproportion  in  his  character. 
If  he  is  fully  instructed  on  some  points  and  not  in  others,  you 
will  find  a  corresponding  defect  in  his  life  and  character. 

If  the  instruction  of  young  converts  is  greatly  defective,  they 
will  press  on  in  religion  no  further  than  they  are  strono-ly  pro¬ 
pelled  by  the  emotions  of  their  first  conversion.  As  soon  as  that 
is  spent  they  Vill  come  to  a  stand,  and  then  they  will  decline 
and  backslide.  ^  And  ever  after  you  will  find  that  they  will  o-0 
forward  only  when  aroused  by  some  powerful  excitement.  These 
are  your  periodical  Christians,  that  are  so  apt  to  wake  up  in  a 
time  of  revival,  and  bluster  about  as  if  they  had  the  zeal  of  an 
angel,  a  few  days,  and  then  die  away  as  dead  and  cold  as  a 
northern  winter.  O  how  desirable,  how  infinitely  important  it 
is,  that  young  converts  should  be  so  taught,  thaftheir  religion 
will  not  depend  on  impulses  and  excitements,  but  that  they  will 
go  steadily  onward  in  the  Christian  course,  advancing  from 
strength  to  strength,  giving  forth  a  clear  and  safe  and  Steady 
light  all  around. 

REMARKS. 

I.  The  church  is  verily  guilty  for  her  past  neglect,  in  regard 
to  the  instruction  of  young  converts. 

^  Instead  of  bringing  up  their  young  converts  to  be  'working 
Christians,  the  churches  have  generally  acted  as  if  they  did  not 
know  how  to  employ  young  converts,  or  what  use  to  make  of 
them,  rhey  have  acted  like  a  mother,  who  has  a  great  family 
ol  daughters,  and  knows  nothing  how  to  set  them  to  work,  and 
so  suffers  them  to  grow  up  idle  and  untaught,  useless  and  des¬ 
pised,  and  to  be  the  easy  prey  of  every  designing  villain. 

If  the  church  had  only  done  her  duty  in  training  up  young 
conveits  to  work,  and  labour  for  Christ,  the  world  would  have 
been  converted  long  ago.  But  instead  of  this,  how  many 
churches  even  oppose  young  converts,  when  they  attempt  to  set 
themselves  at  work  for  Christ.  Multitudes  of  old  professors 
look  with  suspicion  upon  every  movement  of  young  converts, 
and  talk  against  them,  and  say,  “  They  are  too  forward,  they 
ought  not  to  put  themselves  forward,  but  wait  for  those  who  are 


INSTRUCTION  OF  YOUNG  CONVERTS. 


397 


older.”  There  is  wailing  again.  Instead  of  bidding  young 
converts  “  God  speed,”  and  cheering  them  on  when  they  take 
hold  with  warm  hearts  and  strong  hands,  very  often  they  hinder 
them  and  perhaps  put  them  down.  How  often  have  young  con¬ 
verts  been  stopped  from  going  forward,  and  turned  in  behind  a 
formal,  lazy,  inefficient  church,  till  their  spirit  is  crushed,  and 
their  zeal  extinguished,  and  after  a  few  ineffectual  struggles  to 
throw  off  the  cords,  they  conclude  to  sit  down  with  the  rest  and 
WAIT.  In  many  places,  young  converts  cannot  even  attempt 
to  hold  a  prayer-meeting  by  themselves,  but  what  the  pastor,  or 
some  of  the  deacons,  rebukes  them  for  being  so  forward,  and 
charges  them  with  spiritual  pride.  “  Oh,  ho !  you  are  young 
converts,  are  you?  and  so  you  want  to  get  together  and  call  all 
the  neighbors  together  to  look  at  you,  because  fou  are  young 
converts.”  You  had  better  turn  preachers  at  once.  A  cele¬ 
brated  Doctor  of  Divinity  in  New  England  boasted  at  a  public 
table  of  his  success  in  keeping  all  his  converts  still.  He  had 
great  difficulty,  he  said,  for  they  were  in  a  terrible  fever  to  do 
something,  to  talk,  or  pray,  or  get  up  meetings,  but  by  the 
greatest  vigilance  he  had  kept  it  all  down,  and  now  his  church 
was  just  as  quiet  as  it  was  before  the  revival.  Wonderful 
achievement  for  a  minister  of  Jesus  Christ !  Was  that  what 
the  blessed  Savior  meant  when  he  told  Peter,  “  Feed  my 
lambs  ?” 

2.  Young  converts  should  be  trained  to  labour ,  just  as  care¬ 
fully  as  young  recruits  in  an  army  are  trained  for  war. 

Suppose  a  captain  in  the  army  should  get  his  company  en¬ 
listed,  and  then  take  no  more  pains  to  teach  and  train  and  dis¬ 
cipline  them,  than  are  taken  by  many  pastors  to  train  and  lead 
forward  their  young  converts.  Why,  the  enemy  would  laugh 
at  such  an  army.  Call  them  soldiers  !  Why,  as  to  any  effec¬ 
tive  service,  they  are  in  a  mere  state  of  babyhood,  they  know 
nothing  what  to  do  or  how  to  do  it,  and  if  you  bring  them  up  to 
the  CHARGE,  where  are  they  ?  Such  an  army  would  resemble 
the  church  that  does  not  train  her  young  converts.  Instead  ot 
being  trained  to  stand  shoulder  to  shoulder  in  the  onset,  they 
feel  no  practical  confidence  in  their  leaders,  no  confidence  in 
their  neighbors,  no  confidence  in  themselves,  and  they  scatter 
at  the  first  shock  of  battle.  Look  at  the  church  now.  Minis¬ 
ters  are  not  agreed  as  to  what  shall  be  done,  and  many  of  them 
will  turn  and  fight  back  against  their  brethren,  quarrelling  about 
New  Measures,  or  the  Act  and  Testimony,  or  something.  And 
as  to  the  members,  they  cannot  feel  confidence  when  tf  ey  see 
their  leaders  so  divided.  And  then  if  they  attempt  to  io  any 

34 


^98  INSTRUCTION  OF  YOUNG  CONVERTS. 

thing— -Alas  !  alas  !  what  ignorance,  what  awkwardness,  what 
discoid,  what  weakness,  what  miserable  work  they  make  of  it. 
And  so  it  must  continue,  until  the  church  shall  train  up  young 
converts  to  be  intelligent,  single-hearted,  self-denying,  working 
Christians.  Here  is  an  enterprise  now  going  on  in  this  city, 
which  I  rejoice  to  see.  I  mean  the  Tract  enterprise — a  blessed 
w°rk.  And  the  plan  is  to  train  up  a  body  of  devoted  Christians 
to  do  what? — why  to  do  what  all  the  church  ought  to  have 
been  trained  to  do  long  ago,  to  know  how  to  pray,  and  how  to 
converse  with  people  about  their  soul’s  salvation,  and  how  to  at¬ 
tend  anxious  meetings,  and  howto  deal  with  inquirers,  and  how 
to  SAVE  SOULS. 

3-  The  church  has  entirely  mistaken  the  manner  in  which 
she  is  to  be  sanctified. 

The  experiment  has  been  carried  on  long  enough,  of  trying 
to  sanctify  the  church,  without  finding  any  thing  for  them  to  do. 
But  holiness  consists  in  obeying  God.  And  sanctification,  as  a 
process,  means  obeying  him  more  and  more  perfectly.  And  the 
way  to  promote  it  in  the  church,  is  to  give  every  one  something 
to  do.  Look  at  these  great  churches,  where  they  have  500  or 
700  members,  and  get  a  minister  to  feed  them  from  Sabbath  to 
Sabbath,  while  there  are  so  many  of  them  together  that  the 
greater  part  have  nothing  at  all  to  do,  are  never  trained  to  make 
any  direct  efforts  for  the  salvation  of  souls.  And  in  that  way 
they  are  expecting  to  be  sanctified  and  prepared  for  heaven. 
They  never  will  be  sanctified  so.  That  is  not  the  way  God  has 
appointed.  Jesus  Christ  has  made  his  people  co-workers  with 
him  in  saving  sinners,  for  this  very  reason,  because  sanctifica¬ 
tion  consists  in  doing  those  things  which  are  required  to  pro¬ 
mote  this  work.  This  is  one  reason  why  he  has  not  employed 
angels  in  the  work,  or  carried  it  on  by  direct  revelation  of  truth 
to  the  minds  of  men.  It  is  because  it  is  necessary  as  a  means 
of  sanctification,  that  the  church  should  sympathize  with  Christ 
in  his  feelings  and  his  labours  for  the  conversion  of  sinners. 
And  in  this  way  the  entire  church  must  move,  before  the  world 
^e  converted.  When  the  day  comes,  that  the  whole  church 
shall  lealize  that  they  are  here  on  earth  as  a  body  of  missiona¬ 
ries,  and  shall  live  and  labor  accordingly,  then  will  the  day  of 
man’s  redemption  draw  nigh. 

Christian  !  if  you  cannot  go  abroad  to  labour  why  are  you 
not  a  missionary  in  your  own  family?  If  you  are  too  feeble 
even  to  leave  your  room,  be  a  missionary  there  in  your  bed¬ 
chamber.  How  many  unconverted  servants  have  you  in  your 
Siouse?  Call  in  your  unconverted  servants,  and  your  uncon- 


'  ,  -  *  1 

INSTRUCTION  OF  YOUNG  CONVERTS.  399 

verted  children,  and  be  a  missionary  to  them.  Think  of  your 
physician,  perhaps,  who  is  laying  himself  out  to  save  your  body, 
while  he  is  losing  his  own  soul,  and  you  receive  his  kindness 
and  never  make  him  the  greatest  return  in  your  power. 

It  is  necessary  that  the  church  should  take  hold  of  her  yourur 
converts  at  the  outset,  and  set  them  to  work,  and  set  them  to 
work  right.  The  hope  of  the  church  is  in  the  young  converts. 

4.  We  see  what  a  responsibility  rests  on  ministers,  and  elders, 
and  all  who  have  opportunity  to  assist  in  training  young  con¬ 
verts.  How  distressing  is  the  picture  which  often  forces° itself 
upon  the  mind,  where  multitudes  are  converted,  and  yet  so  little 
pains  taken  with  the  young  converts,  that  in  a  single  year  you 
cannot  tell  the  young  converts  from  the  rest  of  the  church.  And 
1  then  to  see  the  old  church  members  turn  round  and  complain  of 
)  these  young  converts,  and  perhaps  slandering  them,  when  in 
truth  these  old  professors  themselves  are  most  to  blame.  O,  it 
is  too  bad.  T.  his  reaction  that  people  talk  so  much  about  after 
a  revival,  as  if  reaction  was  the  necessary  effect  of  a  revival,  it 
would  never  come,  young  converts  never  would  backslide  as 
they  do,  if  the  church  were  prompt  and  faithful  in  attending  to 
their  instruction.  If  they  are  truly  converted,  they  can  be  made 
1  thorough  and  energetic  Christians.  And  if  they  are  not  such, 
Jesus  Christ  will  require  it  at  the  hands  of  the  church. 


LECTURE  XXI. 


BACKSLIDERS. 


Text.  "The  backslider  in  heart  shall  be  filled  with  his  own  ways.” — Pro 

verbs  xiv.  14. 

In  remarking  on  this  text  I  shall  inquire, 

I.  Who  are  backsliders? 

II.  Mention  some  of  the  causes  of  backsliding.  And 

III  Some  of  the  consequences  of  backsliding. 

I.  Who  are  backsliders? 

1.  The  term  backslide  means  to  go  back  from  a  point.  In 
its  widest  signification  when  applied  to  religion,  it  may  mean 
the  declension  of  any  class  of  persons  who  profess  religion, 
whether  they  possess  it  or  not.  If  they  have  professed  religion, 
and  have  at  any  time  conformed  their  lives  to  its  rules  so  fitr  as 
to  appear  to  be  religious,  and  if  they  then  go  back  from  even 
the. appearance  of  religion,  they  are  called  backsliders,  although 
their  profession  may  have  been  a  mere  form.  So  it  is  equally 
customary  to  call  them  backsliders,  whether  they  apostatize 
wholly  from  all  religion,  or  change  to  another  religion.  In 
this  sense  it  is  often  used  under  the  Old  Testament  dispensa- 
tion.  God’s  people  used  to  be  spoken  of  as  backsliders,  when 
they  .went  off  to  idolatry,  as  well  as  when  they  grew  lax  and 
unprincipled  in  the  duties  of  religion.  In  the  sense  in  which 
I  use  the  term  to-night,  I  mean  by  a  backslider  to  denote  a  person 
who  is  truly  converted  and  is  a  Christian,  but  has  left  his  first  love. 
His  zeal  has  grown  cold.  The  ardor  of  his  feelings  and  the 
depth  of  his  piety  are  abated.  Such  a  person  is  a  "backslider 
in  heart.”  He  may  keep  up  all  the  forms  of  religion,  attend  to 
worship,  public  and  private,  and  read  his  Bible,  and  go  through 
all  these  exercises  regularly,  but  the  spirit  of  it  is  gone — al 
the  fine  edge  of  pious  feelings  is  blunted.  He  is  a  backslider 
in  heart.  Probably  this  applies  to  some  of  you  who  hear  me 
to-night.  God  knows  whether  it  does  or  not.  Your  own  con¬ 
sciences  will  tell  you,  if  you  will  let  them  speak.  Have  you 
less  ardor  of  feeling,  less  fixedness  of  purpose,  less  faithfulness 
in  duty?  It  you  have,  then  I  mean  you.  God  means  you. 
He  calls  you  backslider.  That  is  your  name — you,  elder  in 
the  church  j  or  you  minister,  if  there  be  any  such  here  5  you 


BACKSLIDERS. 


401 


B* 

woman  no  matter  what  is  your  standing'  in  the  church,  if  that 
is  the  description  of  your  character,  then  you  are  a  backslider 
And  so  you  stand  entered  on  the  book  of  God. 

2.  The  backslider  is  any  one  who  was  once  converted,  but 
who  does  not  enjoy  secret  prayer,  and  hold  daily  communion 
with  God.  A  man  may  keep  up  the  form  of  prayer,  he  may 
be  on  his  knees  a  great  deal,  and  yet  have  no  communion  with 
God — not  feel  that  God  is  present  with  him.  He  may  pray 
ever  so  much,  in  form,  and  yet  have  no  spirit  of  prayer.  If  in 

1  your  secret  prayer  you  do  not  actually  draw  near  to  God,  you 
are  either  a  backslider  in  heart  or  a  hypocrite.  No  matter  to 
what  church  you  belong,  or  what  office  you  hold,  or  what  char¬ 
acter  you  may  bear  in  the  sight  of  men;  God  regards  you  as 
a  backslider,  if  you  do  not  enjoy  the  spirit  of  prayer. 

3.  If  you  do  not  enjoy  the  word  of  God ,  you  are  a  backslider 
in  heart.  If  you  do  not  habitually  form  your  practical  views 
from  it,  you  are  a  backslider.  If  you  do  not  delight  in  the 
Bible  more  than  in  any  other  book,  if  you  find  you  can  relish 
reading  any  commentary  as  well  as  you  do  the  naked  text 
itself,  you  have  begun  to  backslide.  I  do  not  hesitate  to  say,, 
that  the  man  who  finds  he  can  relish  the  best  commentary  that 
ever  was  written,  as  well  as  he  does  the  simple  word  of  God, 
has  begun  to  backslide.  If  he  has  gone  still  farther,  and  thinks 
ne  has  read  the  Bible  about  enough,  and  that  now  he  will  take 
up  other  things  and  study,  he  is  far  gone.  TAKE  CARE, 
professor!  If  you  find  that  when  you  read  a  chapter  it  is  dark 
and  uninteresting,  your  name  before  God  is  Backslider. 

4.  If  you  ar e  worldly  minded,  you  are  a  backslider.  If  you 
find  the  things  of  the  world  are  uppermost  in  your  mind,  and. 
occupy  your  first  thoughts  in  the  morning,  or  press  sponta¬ 
neously  upon  your  attention  as  soon  as  you  are  alone,  if  your 
associations  and  thoughts  and  feelings  are  earthly,  you  are  a 
backslider  in  heart. 

5.  If  you  do  not  feel  your  heart  drawn  out  in  painful  anxiety 
and  prayer  in  view  of  the  state  of  the  church ,  it  is  because  you 
are  a  backslider.  Ii  you  can  look  at  the  state  of  the  churches 
in  this  city  without  pain,  and  grief  of  heart,  and  deep  anxiety, 
you  must  be  a  backslider  in  heart. 

6.  If  you  are  insensible  how  low  the  state  of  religion  is,  you 
are  a  backslider.  Many  people,  when  they  see  congregations 
as  large  as  usual,  and  when  there  are  no  dissensions  among 
them,  will  say,  “  There  is  a  very  pleasant  state  of  things  among 
that  people ;  it  is  a  very  prosperous  parish  ;  how  quiet  and 
peaceful  every  thing  is  there ;  it  is  delightful.”  And  ail  this, 

34* 

^  - 


402 


BACKSLIDERS. 


notwithstanding  there  may  be  no  conversions  there,  no  souls 
saved.  A  person  who  can  call  that  a  pleasant  and  prosperous 
state  for  a  congregation,  must  be  either  a  backslider  or  a  hypo¬ 
crite.  If  he  was  not,  he  would  never  rest  in  such  a  state  of 
things,  he  would  never  be  satisfied  until  he  knew  that  sinners 
were  turning  from  their  sins.  The  man  that  can  rest  satisfied 
with  any  thing  short  of  this,  must  have,  to  say  the  least,  hut  a 
very  superficial  piety. 

7.  When  the  wickedness  of  sinners  does  not  distress  and 
grieve  you,  it  is  a  sign  of  backsliding.  If  any  one  can  hear  sin¬ 
ners  profane  the  name  of  God,  and  see  them  break  the  Sabbath, 
or  do  other  abominations,  and  not  groan  and  sigh  and  pray  and 
grieve  for  them,  he  must  he  a  backslider.  How  little  you  feel 
like  the  Psalmist,  when  he  says  in  regard  to  the  wicked,  “  Ri¬ 
vers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy 
law.”  “  Horror  hath  taken  hold  upon  me,  because  of  the  wicked, 
that  forsake  thy  law.”  “  I  beheld  the  transgressors  and  was 
grieved,  because  they  kept  not  thy  word.”  So  does  every  Chris¬ 
tian,  who  is  not  a  backslider,  grieve  at  the  transgressions  of  the 
wicked. 

8.  A  person  may  be  known  as  a  backslider,  when  his  secret 
'prayers  are  short ,  and  far  between.  Persons  who  enjoy  prayer, 
pray  very  frequently.  If  you  pray  but  seldom,  or  if  you  do  not 
pray  as  often  as  you  eat,  or  do  not  spend  as  much  time  in  com¬ 
munion  with  God  as  you  do  in  gratifying  your  appetite,  it  is  a 
sign  you  have  backslidden.  You  did  not  do  so  when  you  en¬ 
joyed  your  first  love.  Thcny ou  had  rather  pray  than  eat.  Your 
feeling  was,  that  if  you  must  cut  short  one,  you  would  say,  Let 
the  body  fast,  but  my  soul  must  be  fed.  It  is  to  be  feared  that 
very  many  in  the  church  do  not  pray  as  much  as  they  eat. 
They  are  not  so  frequent,  nor  so  regular,  and  do  not  spend  as 
much  time.  Let  them  take  care.  Depend  upon  it,  if  they  do 
so,  their  table  will  prove  a  snare  and  a  trap  to  them.  He  is  a 
glutton,  or  worse,  who  spends  more  time  in  eating,  than  he  spends 
with  God  in  prayer. 

9.  When  you  can  perform  secret  prayer  in  a  slight  manner. 
If  a  person  can  go  to  his  closet  end  pray  slightly,  without  any 
honest  fervency  of  soul  before  God,  or  any  wrestling  with  God 
for  a  blessing,  it  is  proof  that  he  is  a  backslider. 

10.  When  you  suffer  trifling  excuses  to  prevent  your  pray¬ 
ing,  either  in  secret,  or  in  public.  Point  me  to  a  man  who  ab¬ 
sents  himself  from  his  closet  for  trifling  reasons,  or  who  is  kept 
from  the  house  of  God  by  frivolous  excuses,  that  man’s  name  is 
backslider.  If  not,  he  would  make  eating  and  every  thing  else 


/ 


BACKSLIDERS. 


403 


j '  give  way  to  his  regular  hours  of  devotion ;  and  the  reason 
would  be,  that  he  enjoyed  more  in  prayer  and  the  word  of  God, 
than  in  his  daily  food.  Job  says,  “  I  have  esteemed  the  words 
of  his  mouth  more  than  my  necessary  food.”  If  you  find  that  a 
slight  indisposition  or  inconvenience  will  keep  you  from  the 
house  of  God,  and  lead  you  to  set  aside  private  duties,  you  area 

I  backslider. 

Perhaps  I  ought  here  to  ask  each  one  of  you  who  hear  me  to¬ 
night,  whether  this  is  your  case.  Have  I  mentioned  facts  that 
apply  to  you,  and  that  you  know  refer  to  you  ?  Beloved,  do  any 
of  you  do  these  things'?  If  you  do,  let  the  truth  reach  your 
hearts.  Do  not  apply  it  to  your  neighbor,  do  not  give  it 
away,  but  take  it  home  to-yourself.  You  need  it,  it  will  do  you 
good,  if  you  will  let  it.  If  these  things  belong  to  you,  just  be 
honest  with  yourself,  and  write  your  name  Backslider,  and 

Pact  accordingly. 

II.  I  am  to  mention  some  of  the  principal  causes  of  back 
I  sliding. 

1 .  Ill  will  towards  any  person.  If  ill  will  is  harbored  towards 
any  being  that  God  has  made,  you  cannot  continue  to  enjoy  the 
presence  of  God.  No  matter  how  wicked  that  being  may  be,  or 
how  worthless,  if  you  hate  that  being,  you  aie  the  same  as  a 
murderer  in  the  sight  of  God,  and  the  spirit  of  God  cannot  dwell 
with  you.  You  must  be  a  backslider.  Sometimes  persons  who 
are  perhaps  really  injured,  will  let  it  fester  in  their  minds,  and 
rankle  there,  till  it  eats  out  all  their  piety.  You  cannot  pray, 
when  you  have  any  ill  will  towards  any.  I  defy  you  to  pray 
!  with  such  a  spirit  in  you.  God  will  not  hear  your  prayer.  If 
you  think  you  pray,  you  are  deceived.  You  cannot  have  the 
spirit  of  prayer,  nor  hold  communion  with  God,  in  such  a  state. 
“  When  ye  stand  praying,  FORGIVE,  if  ye  have  aught  against 
i  any,  that  your  Father,  also,  which  is  in  heaven  may  forgive  you 
your  trespasses.” 

2.  Another  fruitful  source  of  backsliding  is  having,  too  much 
worldly  business.  If  you  have  so  much  worldly  business  as  to 
absorb  your  thoughts,  and  take  up  too  much  of  your  time,  you 
will  backslide.  You  ought  not  to  have  so  much  business  that 
you  cannot  pray.  And  you  need  not.  God  does  not  lequire  it. 
He  does  not  wish  his  clerks  to  have  so  much  work  to  do  that 
they  cannot  get  time  to  confer  with  him,  to  tell  him  their  situa¬ 
tion  and  progress,  and  ask  his  direction.  If  you  accumulate  so 
much  business  that  you  cannot  attend  on  God,  it  is  evident  that 
you  have  not  right  views  of  business.  If  you  really  considered  it  as 
God’s  business,  you  would  not  think  that  this  was  the  best  way 


404 


BACKSLIDERS. 


to  please  and  honor  God,  to  plunge  into  such  a  mass  of  worldly 
business  that  you  cannot  pray  nor  read  your  Bible.  Business 
is  a  duty.  I  have  always  inculcated  this,  as  you  know,  that  it 
is  a  duty  which  God  requires,  to  be  busy,  always  usefully  em¬ 
ployed  in  SGme  way.  But  to  get  into  business  that  will  encroach 
upon  secret  prayer  and  eat  out  religion,  is  all  wrong.  God 
never  requires  it.  Men  are  God’s  stewards,  and  HE  never  em¬ 
ploys  them  so  that  they  cannot  have  time  to  commune  with  him. 
And  if  they  run  themselves  into  such  a  press  of  worldly  busi¬ 
ness  and  cares,  it  is  a  sure  sign  that  they  have  set  up  to  do  busi¬ 
ness  for  themselves,  and  not  for  God,  and  are  now  hastening  to 
be  rich.  Otherwise  they  would  never  think  of  doing  so,°for 
they  would  have  no  motive.  Love  to  God  never  shows  itself 
in  that  way.  And  he  who  sets  up  business  on  his  own  account 
will  surely  backslide. 

3.  Another  frequent  cause  of  backsliding  is  being  associated 
in  business  with  an  unconverted  partner.  Whoever  forms  such 
a  connection  after  he  is  converted,  will  infallibly  taper  off  his  re¬ 
ligion,  his  piety  will  decay,  and  he  will  backslide. — The  reason 
is  obvious.  The  unconverted  man  never  pursues  his  business 
on  Christian  principles.  He  has  not  the  beginning  of  such  a 
principle.  And  therefore  the  business  of  the  concern  can  never 
be  conducted  on  such  principles  as  God  requires.  And  if  you 
consent  to  have  it  conducted  on  any  other  principles,  you  are 
ruined.  You  will  backslide,  and  your  religion  is  ruined.  God 
requires  that  business  to  be  carried  on  for  his  glory,  and  if  you 
do  not  have  your  business  conducted  in  this  way,  you  will 
backslide.  I  could  mention  a  multitude  of  facts  here,  some  of 
which  you  are  acquainted  with,  where  Christians  have  formed 
business .  connections  with  the  unconverted  and  have  been 
greatly  injured,  and  often  injured  not  only  in  their  piety  but 
their  i  epulation  also.  I  do  not  mean  to  say,  that  unconverted 
men  are  not  honest,  in  the  sight  of  men,  and  so  far  as  men  are 
concerned.  But  they  are  not  honest  in  the  sight  of  God,  unless 
they  do  business  fox  hwn.  God  requires  them  to  carry  on  their 
business  for  his  giory,  and  to  be  as  faithful  in  it  as  if  God  was 
standing  by,  overlooking  and  directing  it.  Now  where  you 
find  a  man  doing  this,  you  have  found  an  excellent  Christian. 
But  if  you  associate  yourself  with  one  who  will  do  nothing  of 
the  kind,  you  do  in  fact  go  with  him  and  adopt  his  principles. 
And  then  you  will  backslide.  T  do  not  believe  an  instance  tu  the 
contrary  can  be  found,  of  a  Christian  who  has  taken  a  worldly 
partner,  and  has  continued  to  enjoy  religion.  You  must  either 
offend  your  partner  or  offend  God.  You  offend  God  at  first  by 


BACKSLIDERS. 


405 


k 


placing  yourself  in  these  circumstances.  And  no  doubt  you 
will  continue  to  do  so. 

4.  The  influence  of  worldly  companions,  is  a  common  cause 
of  backsliding.  When  a  person  is  converted,  if  he  continues 
to  associate  as  before  with  unconverted  companions,  he  will 
backslide. 

5.  Taking  a  worldly  partner  for  life  is  a  cause  of  backslid¬ 
ing.  In  fact  it  is  a  proof  that  the  individual  is  already  a  back¬ 
slider.  Before  a  Christian  can  give  the  heart  to  one  who  is 
not  the  friend  of  God,  there  must  certainly  be  a  departure  from 
first  love,  which  may  be  expected  to  grow  worse  till  God  gives 
him  up  to  be  filled  with  his  own  ways. 

6.  The  fear  of  giving  offence  to  worldly  friends  by  being 
strictly  religious,  often  produces  backsliding.  If  you  are  so 
much  afraid  of  hurting  the  feelings  of  your  friends,  that  you 
will  let  them  abuse  God  in  your  presence  without  reproof,  you 
will  soon  be  a  backslider.  Some  will  even  go  so  far  as  to 
abuse  God  themselves,  or  break  his  laws  for  fear  of  giving  of¬ 
fence,  or  for  the  sake  of  being  civil  to  their  ungodly  companions. 

7.  When  you  begin  to  neglect  or  slightly  perform  the  duty 
of  secret  prayer,  you  are  on  the  brink  of  backsliding.  I  have 
mentioned  this  as  one  of  the  evidences  of  backsliding.  It  is  also 
a  cause.  Backsliding  often  takes  its  rise  here.  I  will  mention 
the  case  of  Mr.  Oliphant  of  Auburn,  whose  memoir  is  recently 
published,  by  the  title  of  “  Oliphant’s  Remains.”  It  is  to  be 
found  at  the  bookstores,  and  I  wish  you  would  all  read  it,  for 
you  will  find  it  to  contain  much  that  is  useful.  He  was  an  ex 
cellent  man,  I  knew  him  well.  In  the  “Remains”  you  will 
find  a  letter  which  he  wrote  to  his  son,  giving  an  account  of  his 
own  backsliding.  lie  says: 

“  I  think  I  enjoyed  religion  for  two  years,  or  two  and  a  half 
years,  after  my  marriage.  It  then  became  evident,  that  I  had 
lost  nearly  all  sweet  enjoyment  of  God.  I  had  greatly  relaxed 
in  secret  prayer— was  off  my  guard,  and  began  to  fall  an  easy 
prey  to  sin.  I  began  to  associate  with  vain  companions,  and,  of 
course,  did  not  reverence  the  Sabbath,  as  T  had  formerly  done. 
The  cares  of  the  world  loaded  me  down,  and  I  sought  comfort 
in  that  which  l  knew  was  offensive  to  God.  My  conscience  often 
smote  me;  but  I  still  retained  the  form  of  prayer,  with  my  wife 
and  children.  My  spiritual  father,  Mr.  Thomas  Wills,  died — 
I  did  not  love  his  successor  at  Silver  street — I  became  a  rambler, 
on  the  Sabbath — and  having  ‘itching  ears,’  I  became  fond  of  a 
variety  in  preaching ;  and  sought  it  to  my  hurt.  I  injured  my 
wife  and  children,  by  my  example,  and  became  involved  in  the 


406 


BACKSLIDERS. 


fashion  and  pleasures  of  the  world.  I  could  distinctly  perceive, 
how  greatly  I  had  forsaken  my  own  mercy ;  but  was  so  en’ 
tangled  that  I  had  no  heart  to  turn.” 

.  Here  y°u  see-  the  starting  point  was  a  want  of  honest  fervency 
m  secret  prayer.  So  it  is  often.  Persons  begin  to  pray  shorter, 
and  with  less  fervency  and  frequency,  and  then,  the  less  they 
pray  the  less  they  desire  to  pray,  and  they  still  grow  shorter 
and  less  frequent.  The  shorter  the  prayer,  the  shorter  the  next 
is  like  to  be,  until  perhaps  he  gets  where  he  can  hardly  be  re¬ 
claimed.  The  way  is  to  resist  the  beginnings.  Take  the  alarm  at 
the  very  outset.  Just  as  soon  as  you  see  an  inclination  this 
way,  shut  down  the  gate  and  stop  there,  or  your  name  will  soon 
be  Backslider. 

Neglecting  the  Bible  is  another  precursor  of  backsliding 
This  also  is  not  only  an  evidence  but  a  cause  of  backsliding 
No  individual,  who  has  a  Bible,  can  enjoy  religion  unless  he 
reads  it.  And  if  he  reads  his  Bible  carelessly,  he  will  back¬ 
slide.  .  It  is  amazing  to  see  how  little  genuine  Bible  knowledge 
there  is  in  the  church.  It  shows  how  little  they  read  the  Bibfe, 
and  how  little  real  confidence  they  have  in  the  Bible,  how  little 
they  care  about  knowing  its  contents,  and  how  little  they  be¬ 
lieve  in  it,  as  the  word  of  God. 

9.  A  want  of  strict  honesty  is  another  prevailing  cause  of 
backsliding.  A  want  of  strict  honesty  will  assuredly  under¬ 
mine  all  your  religion.  If  you  allow  yourself  to  over-reach  a 
little  in  business,  or  to  take  advantage  of  others  in  any  way, 
you  will  backslide.  You  must  not  indulge  the  least  degree  of 
dishonesty.  Unless  you  are  as  honest  as  if  you  had  but  another 
day  to  live,  you  cannot  maintain  your  ground  in  religion. 
Almost  all  professors  of  religion  in  great  cities  do  backslide. 
It  is  very  seldom  that  you  find  any  of  the  spirit  of  prayer  in 
this  city.  [  mean  as  I  say,  exactly.  There  are  multitudes 
who  are  called  praying  people,  and  very  good  people  too,  but 
let  any  one  talk  to  them  about  prayer,  as  the  Bible  talks  on  this 
subject,  and  they  will  not  understand  it  they  will  ask  a  thou¬ 
sand  unmeaning  questions,  which  they  never  would  think  of 
asking  if  they  knew  any-thing  of  the  subject  by  experience.  On 
this  subject  no  man  is  right  in  theory,  who  has  no  experience. 
And  the  reason  why  there  is  so  little  of  the  purest  kind  of  piety 
in  New  York  is,  that  so  large  a  proportion  of  the  church, 
almost  every  one,  indulge  in  some  kind  of  dishonesty,  which 
eats  out  their  religion.  They  do  little  things  which  are  not 
purely  honest.  I  know  they  pretend  not  to  call  them  dishonest 
They  say  every  body  understands  it,  and  so  on.  But  it  is  dig 


BACKSLIDERS. 


407 


I 

li  j 


honest.  And,  furthermore,  every  body  does  not  understand  it. 
If  every  body  did  understand  it,  they  would  not  do  it.  There 
would  be  no  temptation  to  do  it.  Thus  when  a  man  asks  a 
certain  price  for  his  goods,  and  afterwards  takes  less,  showing 
|  that  it  was  worth  less  to  him,  he  will  tell  you  he  did  not  expect 
any  body  would  take  it  at  the  first  price.  But,  let  me  ask  him, 
t  if  any  body  should  offer  you  the  price  you  asked,  would  you 
not  take  it?  If  any  body  should  suppose  you  were  an  honest 
man,  who  would  not  ask  more  for  a  thing  than  it  was  worth, 
would  you  take  it,  or  would  you  tell  him  plainly  that  you  in¬ 
tended  to  cheat  him  by  getting  an  extra  price  for  the  article,  if 
|  you  found  him  ignorant  or  careless  enough  to  be  taken  in  ?  Or 
would  you  say,  I  will  take  less,  I  only  asked  more  because  I 
;  expected  to  be  beaten  down  in  the  price ;  and  would  you,  if  what 
!  you  at  first  asked,  was  offered,  put  the  article  down  to  its  real 
value  ? 

I  have  been  amazed  at  my  own  experience  among  professors 
of  religion.  Why,  I  hardly  dare  offer  a  man  what  he  asks  for 
a  thing,  for  fear  he  is  asking  more  than  it  is  worth,  and  I  hate 
to  offer  less  for  fear  of  appearing  to  desire  to  get  the  article  for 
less  than  the  real  value,  and  because  1  refused  to  banter,  I  have 
found,  that  for  some  things  I  have  given  about  double  their  value. 
They  may  say,  it  is  generally  understood.  Suppose  it  is.  Suppose 
it  was  generally  understood  that  professors  of  religion  would 
get  drunk,  or  swear,  or  go  to  brothels,  would  that  make  it  any 
better?  Would  that  sanctify  such  things  ?  But  the  purchaser, 
is  often  as  much  in  fault,  as  the  vender.  Here  is  a  customer 
comes  in,  and  asks  the  lowest  price  of  an  article,  and  when  told, 
he  says,  I  will  not  give  that,  but  offers  you  less.  Now,  although 
you  offered  it  at  the  lowest  price,  at  which  you  could  well  afford 
to  sell  it,  rather  than  lose  his  custom,  you  let  him  have  it,  at 
his  own  price.  In  this  case,  he  sins  by  tempting  you,  if  he 
knows  the  value  of  the  article,  and  you  sin  in  letting  him  have 
it  in  that  way,  for  you  tempt  him  to  banter  and  serve  you  so 

again. 

1  *  *-_/ 

If  you  think  you  can  practice  a  little  dishonesty,  and  yet  con¬ 
tinue  to  enjoy  the  presence  of  God,  you  deceive  yourselves 
Any  one  who  begins  to  do  those  things  is  either  an  arrant  hypo¬ 
crite,  or  he  will  backslide.  Tne  churches  in  this  city  never  can 
enjoy  religion  steadily,  they  never  can  take  hold  of  the  work 
strongly,  they  never  can  know  the  power  of  prayer,  until  there 
is  a  reformation  on  this  subject.  Professors  of  religion  must 
have  conscience  enough  to  be  honest,  and  faith  enough  to  be¬ 
lieve  in  a  judgment  to  come,  and  to  believe  that  God  listens  to 


408 


BACKSLIDER3. 


every  bargain  and  every  lie  they  tell  behind  the  counter.  You 
never  can  have  much  religion  in  New  York,  until  you  mend 
your  ways.  Go  into  that  store,  and  hear  a  professor  of  religion 
bantering-  about  a  price,  lowering  down,  and  lowering  down, 
because  he  has  a  sharp  customer  to  deal  with.  I  set  that  man 
down  as  a  backslider.  He  is  not  honest.  He  is  not  doing 
business  for  God.  He  is  not  dealing  like  a  steward.  Do  you 
suppose  he  is  trying  to  make  a  good  bargain  for  God?  I  tell 
you  he  is  not  speculating  for  God,  but  for  himself.  God 
does  not  need  him  to  cheat  on  his  account.  All  such  persons 
will  be  filled  with  their  own  ways. 

10.  Covetousness  is  a  fruitful  cause  of  backsliding.  Covet- 
ousness  is  idolatry.  Withholding  more  than  is  meet,  not 
only  tendeth  to  poverty  in  outward  things,  but  it  produces  spi¬ 
ritual  leanness  and  poverty.  Nothing  has  such  a  tendency  to 
deaden  religion.  Such  professors  are  always  the  most  difficult 
to  wake  up,  or  to  keep  awake.  Show  me  a  man  who  holds  the 
world  with  a  close  grasp,  and  you  need  not  expect  he  will  ever 
do  much  in  religion.  Sometimes  you  find  a  minister  that 
loves  money.  He  is  good  for  nothing.  He  never  will  be  of 
any  use,  as  a  minister,  till  he  gives  up  that  passion.  Is  he  an 
elder  in  the  church  ?  Appoint  no  such  man  to  the  eldership. 
You  might  as  well  appoint  the  devil  an  elder,  as  a  covetous 
man.  He  will  only  do  hurt,  he  will  hold  the  church  back  from 
all  advancement.  If  you  have  any  such  elders,  my  counsel  is, 
that  you  get  rid  of  them  as  soon  as  you  can.  They  are  back¬ 
sliders,  and  will  always  stand  in  the  way.  God  expressly 
forbids  having  men  for  deacons  who  are  “  greedy  of  filthy 
lucre,”  and  no  church  will  prosper  that  tolerates  such  officers. 

11.  Another  frequent  cause  of  backsliding  is  the  want  of  per¬ 
fect  truth  and  sincerity  m  conversation.  People  do  not  exactly 
call  it  lying ,  but  yet  it  is  so  much  like  it  that  I  know  not  what 
else  to  call  it.  A  man  cannot  have  a  conscience  void  of  offence, 
who  is  in  the  habit  of  exaggeration,  coloring  and  reaching  after 
the  marvellous  in  his  stories.  He  will  backslide.  The  only 
way  to  avoid  it,  is  to  tell  always  the  naked,  simple  truth,  just  as 
carefully  as  if  you  was  under  oath,  or  as  if  you  believed  that 
God  was  listening  to  every  word  you  say.  Let  your  conversa¬ 
tion  be  Yea,  Yea,  and  Nay,  Nay  ;  for  whatsoever  is  more  than 
these,  cometh  of  evil. 

12.  Tale-bearing.  Show  me  a  man  or  a  woman,  that  loves 
to  hear  a  secret  and  tell  it,  and  I  will  show  one  who  is  already 
a  backslider,  and  who  will  grow  worse  and  worse,  unless  he 
repents.  Any  person  that  is  always  eager  to  tell  the  first  news, 


BACKSLIDERS. 


409 


I 


i 


will  live  and  die  a  backslider,  unless  there  is  a  reformation  in 
this  respect. 

13.  Levity.  This  is  so  obviously  a  cause  of  backsliding, 
that  1  need  not  dwell  upon  it. 

14.  An  intemperate  way  of  living  causes  a  great  deal  of 
backsliding.  I  do  not  refer  merely  to  the  use  of  intoxicating 
liquor,  but  to  every  excess  or  intemperance  in  eating  and  drink¬ 
ing.  I  do  not  mean  sitting  at  the  table  after  dinner  and  drink¬ 
ing  glass  after  glass  of  wine,  till  highly  excited.  Any  one  who 
will  do  this  is  too  openly  a  backslider,  to  require  remark.  But 
I  speak  of  those  individuals  who  eat  so  much  as  to  take  off  the 
edge  of  their  feelings,  and  stupify  their  minds,  so  that  they  are 
not  as  bright  and  active  after  eating  as  before.  He  who  allows 
himself  to  do  this  will  certainly  backslide.  Show  me  a  man 
who  sits  at  his  table  and  eats  till  he  is  more  inclined  to  sleep 
than  pray,  and  there  is  one  who  is  beginning  to  be  a  glutton 
already.  He  cannot  maintain  himself  in  religion.  Even  if  the 
articles  of  food  are  proper  in  themselves,  it  is  impossible  a  man 
should  indulge  in  such  excess,  and  keep  from  backsliding.  He 
is  intemperate,  God  looks  upon  him  so. 

III.  I  proceed  to  mention  some  of  the  consequences  of  back¬ 
sliding. 

1.  Backsliders  become  the  most  unhappy  people  in  the  world. 

There  are  many  who  have  known  what  it  was  to  enjoy  God, 

but  now  they  neither  enjoy  God  nor  the  world.  They  are 
away  from  home  every  where.  They  are  unhappy  when  they 
rise  up  and  when  they  lie  down.  They  are  like  a  bird  that  has 
no  rest.  They  have  too  much  religion  to  enjoy  the  world,  and 
too  much  of  the  world  to  enjoy  God.  You  who  are  in  this 
state,  know  that  this  is  true.  You  are  filled  with  your  own  ways. 

2.  They  will  be  the  most  guilty  people  on  earth. 

(1.)  Their  temper  will  be  bad.  Such  persons  are  always 
full  of  complaining  and  out  of  humor.  They  are  a  stumbling 
block  to  sinners  all  around  them.  If  it  is  a  merchant,  he  is  a 
stumbling  block  to  his  clerks.  If  it  is  a  woman,  she  is  a  stum¬ 
bling  block  to  her  servants. 

(2.)  They  are  more  guilty,  because  they  have  a  clearer  know¬ 
ledge  of  duty.  Responsibility  increases  with  a  knowledge  of 
duty,  as  every  one  knows,  and  as  backsliders  have  had  more 
light,  they  have  of  course  more  guilt. 

(3.)  They  sin  against  peculiar  obligations.  They  know 
what  it  is  to  feel  the  delight  of  pardoned  sin.  They  have  known 
what  it  was  to  feel  the  love  of  God  shed  abroad  in  the  heart. 
If  such  a  man  backslides,  his  guilt  is  infinitely  great. 

35 


410 


BACKSLIDERS. 


(4.)  They  are  covenant  breakers ,  and  are  the  more  guilty  on 
that  account.  They  are  not  only  under  their  responsibility  to 
God's  law,  but  they  are  perjured.  To  profess  religion,  and  re¬ 
ceive  the  sacraments,  is  to  take  an  oath  of  allegiance  to  God. 
To  backslide,  is  to  break  this  oath,  and  in  the  eye  of  God,  is 
perjury. 

(5.)  They  bring  up  an  evil  report  against  religion  itself. — - 
By  going  after  the  world,  its  amusements,  or  its  honors,  or  its 
riches,  they  say  to  sinners,  “We  have  tried  religion,  and  we 
have  found  out  that  you  were  right  all  the  time;  for  religion 
will  not  answer  by  itself,  and  now  we  are  coming  back  to  enjoy 
the  world  again ;  we  must  have  the  world  to  make  us  happy.” 
Thus,  they  are  traitors  to  the  cause  of  Christ.  Who  shall  mea¬ 
sure  the  guilt  of  such  a  course? 

3.  Backsliders  render  themselves  the  most  despicable  of  all 
people. 

Both  sides  condemn  a  backslider,  and  both  despise  him.  And 
they  have  good  reason  for  it,  for  he  is  a  deserter  from  both.  He 
first  deserted  from  the  world  to  join  the  church,  and  then  he 
went  back  and  tried  to  join  the  world  again.  Who  can  trust 
such  a  character?  Who  can  help  despising  him.  The  ungodly 
despise  him,  he  never  can  recover  his  former  standing  among 
them.  The  church  distrust  him  and  set  him  aside  as  a  broken 
reed. 

I  know  that  the  ungodly  will  sometimes  praise  a  backsliding 
professor.  They  puff  him  up,  and  say,  “We  like  such  a  Chris¬ 
tian  as  that;  he  is  consistent,  he  is  charitable,  he  is  a  liberal 
man,  such  a  Christian,  is  what  we  like.”  But  they  are  not  sin¬ 
cere  in  this.  Let  a  man  be  as  bad  as  the  devil,  if  he  is  sick, 
which  will  he  send  for  to  come  and  pray  with  him,  one  of  those 
backsliders,  or  a  consistent  Christian?  Mark  that  man  who 
puffs  up  the  backsliders,  and  at  another  time  you  will  hear  him 
call  them  all  hypocrites,  and  laugh  at  them  ;  “  Pretty  Christians 
these,  they  love  the  world  as  well  as  I  do !”  Whatever  they 
may  say ,  when  it  suits  their  turn,  it  is  plain  they  do  not  respect 
backsliders.  You  are  greatly  deceived  if  you  think  you  will 
get  the  good  graces  of  the  world  by  conformity  to  their  ways. 
You  are  despised,  and  must  be.  It  is  not  in  the  nature  of  man 
to  respect  such  conduct. 

4.  They  are  the  most  inconsistent  people  in  the  world. 

They  adhere  consistently  to  neither  party.  Their  theory 

contradicts  their  practice,  and  their  practice  contradicts  their 
theory.  They  pretend  to  believe  in  their  hearts,  what  they 
notoriously  contradict  by  their  lives. 


BACKSLIDERS. 


411 


5.  They  are  the  most  difficult  to  please. 

No  class  of  people  make  so  much  trouble  for  a  minister.  If 
he  preaches  so  as  to  commend  himself  to  their  conscience,  he 
hurts  their  feelings,  and  they  oppose  him.  If  he  preaches  so 
as  to  satisfy  their  feelings,  then  their  conscience  condemns  him, 
and  they  have  no  confidence  in  his  honesty.  You  come  down 
to  their  standard  and  they  know  you  are  wrong.  There  is  no 
such  thing  as  pleasing  them  by  preaching.  If  you  crowd  the 
truth  home  to  them,  they  will  grumble,  and  call  it  harsh  and 
personal.  If  you  do  not  preach  so  as  to  cut  them  to  the  quick, 
they  know  that  it  is  wrong,  and  they  will  say,  “  That  will  never 
do,  we  shall  never  get  awake  by  such  preaching  as  this,  the 
minister  is  as  much  asleep  as  we  are,  and  we  never  can  get 
along  so.”  Thus  they  will  always  feel  uneasy,  let  the  preach¬ 
ing  be  as  it  may.  If  the  preacher  temporizes  for  the  sake  of 
pleasing,  they  will  have  no  hearty  confidence  in  him.  They 
may  pretend  to  be  pleased,  and  may  praise  him,  and  tell  what 
a  great  preacher  he  is,  and  what  an  agreeable  man,  may  extol 
him  to  the  clouds  for  a  scholar  or  an  orator.  But  they  are  not 
satisfied  in  conscience,  for  they  know  there  cannot  be  any  lea- 
sonable  expectation  of  getting  any  good  to  themselves,  or  having 
a  revival,  under  such  preaching.  They  know  that  the  minister 
ought  to  preach  differently,  and  they  feel  that  he  must  preach 
differently,  or  they  must  get  another  minister,  or  there  never 
will  be  a  revival.  A  minister  ought  not  to  conciliate  the  feel¬ 
ings  of  professors  who  are  in  a  backslidden  state,  by  any  com¬ 
promise,  but  he  ought  to  tear  open  their  hearts,  and  pour  in  the 
burning  truth,  till  he  can  drive  them  out  from  their  bed  of  slum¬ 
ber  and  death. 

5.  Very  often,  backsliders  are  the  most  hardened  people  to 
be  found.  They  are  so  used  to  the  gospel  and  all  its  motives, 
that  they  cease  to  be  moved  by  it.  You  may  hold  up  the  most 
solemn  and  piercing  truths,  you  may  roll  a  world  of  responsi¬ 
bility  upon  their  consciences,  and  they  do  not  feel.  And  after 
a  while,  the  more  you  use  the  means  to  arouse  them,  the  more 
they  will  be  hardened,  until  it  seems  impossible  to  move  them. 

6.  They  are  the  most  loatlisovie  people  in  the  world.  Christ 
uses  language  in  regard  to  backsliders,  in  his  epistle  to  the 
church  at  Laodicea,  which  fully  expresses  this.  “  I  would  thou 
wert  either  cold  or  hot.  So  then,  because  thou  art  neither  cold 
nor  hot,  I  will  spew  thee  out  of  my  mouth.”  God  seems  to 
loathe  them,  he  cannot  endure  them,  and  threatens  to  spew 
them  out  as  a  most  loathsome  thing.  Backslider  !  How  can 
you  attempt  to  go  near  to  God,  when  he  feels  so  ?  Perhaps  I 


412 


BACKSLIDERS. 


am  speaking  to  some  here  who  knoio  you  are  backsliders. 
You  know  that  if  you  go  before  God  he  will  loathe  vou  and 
spew  you  out,  he  cannot  bear  you. 

7.  They  are  most  injurious  to  the  cause  of  religion.  A  back- 
slider  does  more  hurt  to  the  cause  than  an  infidel.  He  does 
more  to  prejudice  the  world  against  religion,  more  to  prevent 
the  conversion  of  sinners,  more  to  favor  the  designs  of  the  devil 
than  any  other  person  in  the  world. 

8.  Backsliders  are  the  most  hypocritical  of  all  people.  They 
serve  neither  God  nor  the  devil,  sincerely.  They  have  for¬ 
saken  the  devil,  so  that  they  no  longer  serve  him  with  single¬ 
ness  of  heart,  and  have  given  themselves  to  God,  but  now  they 
do  not  serve  him.  They  are  hypocrites  on  both  sides.  Neither 
tjod  nor  the  devil  can  trust  them. 

9.  When  an  individual  backslides,  if  he  continues  in  that 
way  without  reformation,  sooner  or  later  the  very  same  thincr 
wiH  come  upon  him  which  he  dreaded,  and  which  was  the  oc 
casmn  of  his  backsliding  Suppose  it  was  a  regard  to  reputa- 

on  that  made  him  backslide  He  is  a  politician,  perhaps,  and 
e  became  a  backslider  in  heart,  because  he  wanted  to  get 
some  office  By  and  by  you  will  see  that  man  put  down  in 
po  1  ICS,  and  lose  his  office,  and  so  the  very  thing  comes  upon 
him  that  he  was  eager  to  avoid.  God  will  order  it,  somehow 
or  other  so  as s  to  bring  the  very  curse  upon  him  that  he  dread¬ 
ed,  and  he  is  filled  with  his  own  ways.  Instead  of  beino-  lifted 
up  and  kept  up,  as  he  expected,  God  has  lifted  him  up  to  let 
him  fall,  and  make  his  fall  more  signal. 

Suppose  the  individual  desires  to°  be  rich,  and  in  the  pursuit 
of  riches  backs  ides  from  God.  As  certain  as  he  is  a  Chris¬ 
tian  God  will  blast  his  riches.  God  values  his  soul  a  great 
dea  more  than  his  wealth,  and  HE  will  not  hesitate  to  burn  up 
all  that  property  l.  there  is  no  better  way  to  deliver  him  from  it 
If  he  has  backslidden  through  fear  of  getting  the  ill  will  of 
his  friends  or  through  fear  of  persecution,  very  likely  he  will 
m  some  ot  er  way  lose  the  good  will  of  those  very  persons. 
Most  marvelous  instances  could  be  pointed  out,  if  I  had  time 
where  backsliders  have  thus  been  filled  with  their  own  ways 
eir  course  has  resulted  in  the  entire  loss  of  those  very  ob¬ 
jects  which  they  prized  more  than  the  favor  of  God,  and  in  the 

suffering  of  those  very  evils  which  they  dreaded  more  than  his 
frown  and  curse. 

7°U  c°ntinue  in  y°ur  backslidden  state,  you  may  ex¬ 
pect  that  by  and  by  God  will  let  you  fall  into  some  iniquity  or 
some  disgrace,  that  will  be  a  source  of  vexation  and  trial  to  you 


BACKSLIDERS. 


418 


as  long  as  you  live.  I  have  known  men  who  have  backslidden 
to  get  rich,  and  they  have  got  into  debt  and  failed,  and  gone 
down  to  their  graves  loaded  with  anxiety  and  reproach.  I  knew 
a  man,  perhaps  he  is  now  living,  who  to  gratify  an  ungodly  and 
ambitious  son,  entered  upon  a  course  of  speculation  °that  first 
destroyed  his  piety,  and  then  he  failed  in  his  speculation  and 
became  a  bankrupt,  and  got  into  such  a  sea  of  trouble  and  toil 
as  will  harass  him  to  the  day  of  his  death.  He  used  to  give 
liberally  to  missions,  and  every  good  cause,  but  now  he  can 
hardly  give  a  shilling  at  the  monthly  concert,  because  he  feels 
that  he  owes  it,  and  perhaps  it  is  wronging  his  creditors.  All 
tnis  is  simply  being  filled  with  his  own  ways. 

Sometimes,  when  backsliding  is  occasioned  by  an  idolatrous 
attachment  to  a  wife  or  a  child,  God  takes  away  the  desire  of 
their  eyes  at  a  stroke.  All  this  is  because  God  is  faithful.  He 
sees  one  of  his  children  leaning  on  an  idol,  and  he  puts  forth 
his  hand  and  withers  away  the  idol  in  an  instant,  rather  than 
let  a  child  of  his  live  and  die  in  sin,  and  go  to  hell. 

I 

REMARKS. 

1.  There  is  no  way  for  young  converts  to  keep  from  being 
backsliders,  but  by  guarding  against  the  beginning  of  decline. 

Backsliding  comeson  very  much  like  intemperance,  gradual¬ 
ly,  from  the  smallest  beginnings,  in  a  way  that  is  overlooked. 
No  man  ever  commenced  the  career  of  becoming  a  drunkard 
with  his  eyes  open,  intending  to  do  it.  He  first,  perhaps,  takes 
a  glass  on  some  public  day.  By  and  by  he  begins  to  keep  it  in 
his  house  to  treat  his  friends,  or  to  take  it  with  bitters,  or  as  a 
medicine.  Next  he  takes  a  few  drops  with  his  dinner,  to  help 
digestion.  And  so  he  goes  on,  without  suspecting  his  danger, 
till  he  is  a  drunkard  before  he  is  aware.  Nine-tenths  of  those 
who  become  drunkards,  are  led  on  from  small  beginnings,  in 
some  such  way  as  this.  In  much  the  same  way,  persons  become 
backsliders  by  little  and  little.  They  do  not  intend  to  backslide, 
but  they  take  the  first  step  without  knowing  where  it  will  lead, 
and  then  they  more  easily  take  the  second,  and  so  on.  The 
only  security  is  in  adopting  the  principle  of  TOTAL  ABSTI¬ 
NENCE  from  sin.  Avoid  those  little  things ,  as  they  call 
them,  which  lead  the  way.  If  they  begin  to  allow  themselves 
in  some  such  “little  thing”  they  are  gone.  They  may  continue 
to  keep  up  the  show  of  godliness,  but  it  will  be  without  the  power, 
and  they  overlook  the  fact,  that  they  have  become  loathsome 

35* 


414 


BACKSLIDERS. 


backsliders  in  the  sight  of  God.  See  that  woman.  If  yon  could 
listen  at  the  door  of  her  closet,  you  would  be  convinced  at  once  that 
she  is  not  half  in  earnest.  She  keeps  up  the  form  of  secret 
prayer  very  strictly,  hut  there  is  no  heart  in  it.  Prays  in  secret? 
She  mocks  God  in  secret !  She  is  a  backslider. 

2.  You  see  the  duty  of  church  members  to  watch  over  young 
converts  in  love,  and  put  them  on  their  guard  against  the  begin¬ 
nings  of  backsliding.  They  should  watch  them,  just  as  a 
mother  watches  her  little  child,  to  see  that  it  does  not  go  near 
where  it  will  fall.  Look  out  for  them,  and  if  you  see  them 
verging  near  the  lines,  warn  them,  “  Beware  !  go  not  near  that 
brink — hell  is  there.”  Ask  them,  early  and  frequently,  “  Do 
you  pray  now  as  frequently  and  fervently  as  you  did?  Do  you 
love  the  Bible  as  much  as  you  did  ?”  And  keep  them  on  the 
guard,  and  thus  prevent  them  from  backsliding. 

3.  There  is  great  reason  to  praise  God  for  all  that  he  does 
with  his  people  when  they  backslide. 

He  follows  them  with  stripes,  till  they  return.  He  says, 
“  If  they  break  my  statutes,  and  keep  not  my  commandments, 
then  will  I  visit  their  transgression  with  a  rod,  and  their  ini¬ 
quity  with  stripes ;  nevertheless,  my  loving  kindness  will  I  not 
utterly  take  from  him,  nor  suffer  my  faithfulness  to  fail.” 

4.  If  any  of  you  are  in  a  backslidden  state,  or  if  you  are  a 
professor  of  religion  and  have  these  marks,  and  if  God  does  not 
chastise  you,  and  if  you  are  still  prosperous,  you  have  reason  to 
fear  that  you  are  given  up  of  God.  You  have  great  reason  to 
fear  that  you  never  were  a  child  of  God,  and  never  knew  the 
love  of  God,  but  are  a  hypocrite  on  the  way  to  hell.  How  long 
have  you  been  in  this  state?  How  long  is  it  since  you  lc0 
what  you  call  your  first  love?  If  it  is  long,  and  you  are  not 
yet  chastised,  you  have  reason  to  believe  it  is  because  you  are  a 
hypocrite.  God  is  faithful,  and  he  will  chastise  his  children 
when  they  backslide.  He  has  promised  to  do  it,  and  he  will 
not  fail. 

Or  does  God  chastise  you?  If  so,  repent,  before  he  chastises 
you  any  more.  Do  not  wait  for  him  to  chastise  you  to  death, 
or  till  he  lets  you  fall  into  the  snares  of  the  devil,  and  into  some 
grievous  sin  that  shall  disgrace  and  torment  you  as  long  as  you 
live.  Come  back,  O  Backslider,  come  back  to  God.  Seek  his 
face,  renounce  your  sin,  and  he  will  heal  your  backslidings,  and 
forgive  your  transgressions,  and  bless  your  souL 


GROWTH  IN  GRACE. 


■ 

| 

Text. — “  Grow  in  grace.”  2  Pet.  iii.  IS. 

This  evening'  I  must  conclude  all  that  I  have  to  say  at  present 
on  the  subject  of  Revivals.  There  are  several  other  subjects 
which  I  designed  to  discuss,  but  have  not  had  time.  It  is  pos¬ 
sible  that  I  may  resume  the  subject  in  the  fall  if  I  live  to  return 
to  the  city,  according  to  my  present  intention.  One  of  the  sub¬ 
jects  which  I  fully  intended  to  discuss,  was  that  of  Evangelists, 
the  importance  of  having  such  a  class  of  ministers  to  be  em¬ 
ployed  in  revivals— their  relation  to  the  church  and  the  ministry, 
the  manner  in  which  they  are  to  be  received  and  treated,  both 
by  pastors  and  churches,  and  the  principles  on  which  they 
ought  to  govern  themselves  in  discharging  the  appropriate 
duties  of  their  office.  But  at  present,  I  have  concluded  that  it 
would  be  better  to  conclude  this  course  of  lectures  with  a  ser¬ 
mon  on 


GROWTH  IN  GRACE. 


i 


t 


The  term  grace  is  used  in  the  Bible  in  several  different 
senses.  When  applied  to  God  its  meaning  is  not  the  same  as 
when  applied  to  man.  Grace,  in  God,  is  synonymous  with  be¬ 
neficence.  It  is  undeserved  favor.  This  is  the  sense  in  which 
the  term  is  used  by  theologians  in  reference  to  God.  In  men, 
grace  means  holiness,  that  is  the  sense  in  which  it  is  used  in  the 
text,  and  to  grow  in  grace  is  the  same  as  to  grow  in  holiness,  or 
to  increase  in  conformity  to  God.  In  discussing  this  subject,  I 
design  to  pursue  the  following  order: 

I.  Show  what  is  meant  by  growing  in  grace. 

II.  Mention  some  things  which  are  not  evidences  of  growth 
in  grace. 

HI.  What  are  some  of  the  evidences  of  growth  in  grace. . 

IV.  Show  how  it  is  to  be  done,  or  in  what  way  Christians 
may  grow  in  grace. 

V-.  Mention  some  of  the  evidences  of  a  decline  in  piety  or 
grace. 


416 


GROWTH  IN  GRACE. 


VI.  How  to  escape  or  recover  from  a  state  of  decline  in 
piety. 

I.  What  is  meant  by  growing  in  grace  7 
To  grow  in  grace  is  to  increase  in  a  spirit  of  conformity  to 
the  will  of  God,  and  to  govern  our  conduct  more  and  more  by 
the  same  piinciples  that  God  does.  God  has  one  great  absorb¬ 
ing  object,  that  controls  every  thing  he  does.  It  is  the  promo¬ 
tion  of  his  own  glory  by  seeking  to  fill  the  universe  with  holi¬ 
ness  and  happiness.  He  does  this  by  exhibiting  his  own  char¬ 
acter.  And  our  object  should  be  the  same,  to  exhibit  the  char- 
actei  of  God  more  and  more,  to  reflect  as  many  rays  of  the 
image  of  God  as  possible.  That  is,  we  must  aim  constantly  to 
be  more  and  more  like  God.  To  do  this  more  and  more  is  to 
glow  in  grace.  In  other  words,  it  is  to  obey  more  and  more 
perfectly  and  constantly  the  law  of  God.  That  is  growing  in 

grace,  becoming  more  holy,  or  obeying  God  more  fully  andton- 
stantly. 

H.  I  will  mention  some  things  that  are  not  evidences  of 
giowth  in  grace,  although  they  are  sometimes  supposed  to  be 
such. 

I.  It  is  not  a  certain  evidence  that  an  individual  grows  in 
grace,  because  he  grows  in  gifts. 

A  professor  of  religion  may  increase  in  gifts,  that  is,  he  may 
become  more  fluent  in  prayer,  and  more  eloquent  in  preaching, 
or  more  pathetic  in  exhortation,  without  being  any  more  holy. 
We  naturally  increase  in  that  in  which  we  exercise  ourselves. 
And  if  any  person  often  exercises  himself  in  exhortation,  he  will 
natuially,  il  he  makes  any  effort  or  lays  himself  out,  increase  in 
fluency  and  pungency.  But  he  may  do  all  this,  and  yet  have 
no  grace  at  all.  Fie  may  pray  ever  so  engagedly,  and  increase 
m  fluency  and  apparent  pathos,  and  yet  have  no  grace.  People 
who  have  no  grace  often  do  so.  It  is  true,  if  he  has  grace,  and 
exercises  himself  in  these  things,  as  he  grows  in  grace  he  will 
grow  in  gifts.  No  person  can  exercise  himself  in  obeying  God, 
without  improving  in  those  exercises.  If  he  does  not  improve  in 
gifts,  it  is  a  true  sign  he  does  not  grow  in  grace.  But  on  the 
other  hand  it  is  not  evidence  that  he  grows  in  grace,  because  he 
improves  in  certain  exercises,  for  they  will  naturally  improve 
by  practice,  whether  he  is  a  sinner  or  a  hypocrite. 

2.  Growing  in  knowledge  is  not  evidence  of  growth  in  grace. 
Knowledge  is  indispensable  to  grace,  and  growth  in  knowledge 
is  essential  to  growth  in  grace,  but  knowledge  is  not  grace,  and 
growth  in  knowledge  does  not  constitute  growth  in  grace.  A 
person  may  grow  ever  so  much  in  knowledge  and  have  no 


GROWTH  IN  GRACE. 


417 


'll 


grace  at  all.  In  hell  no  doubt  they  grow  in  knowledge  but 
never  in  grace.  Their  growth  in  knowledge  constitutes  hell. 
They  know  more  and  more  of  God  and  his  law  and  their  own 
guilt,  and  the  more  they  know  the  more  wretched  they  are.  They 
have  more  and  more  experience  of  God’s  wrath,  but  they  never 
learn  piety  from  it. 

3.  It  is  not  evidence  that  a  person  grows  in  grace,  because 
he  thinks  he  is  doing  so.  A  person  may  be  favorably  impressed 
with  regard  to  his  progress  in  religion,  when  it  is  evident  to 
others  that  he  is  not  only  making  no  progress,  but  is  in  fact  de¬ 
clining.  An  individual  who  is  growing  worse  is  not  ordinarily 
sensible  of  the  fact.  It  is  common  for  both  impenitent  sinners 
and  those  who  are  pious  to  think  they  are  growing  better,  when 
they  are  no  better.  This  is  so,  from  the  nature  of  the  mind,  as 
any  one  who  will  attend  to  the  philosophy  of  the  mind  can  see. 
If  a  person  is  growing  worse,  his  conscience  will  become  more 
and  more  seared,  and  his  mind  more  and  more  dark,  as  he  stifles 
conscience  and  resists  light.  Then  he  may  think  he  is  grow¬ 
ing  better,  just  because  he  has  less  and  less  sense  of  sin,  and 
while  his  conscience  continues  to  sleep,  he  may  continue  under 
a  fatal  delusion. 

It  is  manifest  that  where  a  professor  gets  the  idea  that  he  is 
growing  rapidly  in  grace,  it  is  a  suspicious  circumstance.  For 
the  best  of  reasons.  To  grow  better  implies  a  more  clear  and 
distinct  knowledge  of  the  breadth  of  God’s  law,  and  a  growing 
sense  of  the  sinfulness  of  sin.  But  the  more  clear  an  individual’s 
views  become  of  the  standard,  the  lower  will  be  the  estimate 
which  he  forms  of  himself,  because  the  clearer  will  be  his  vieAvs 
of  the  distance  at  which  he  still  is  from  that  pure  and  perfect 
standard  of  holiness  to  which  God  requires  him  to  conform  all 
his  conduct.  If  he  compares  himself  with  a  low  standard,  he  will 
think  he  is  doing  pretty  well.  This  is  the  reason  why  there  is 
such  a  difference  in  people’s  views  of  their  own  state,  and  of  the 
state  of  the  church.  They  compare  themselves  and  the  state  of 
the  churches  with  different  standards.  Hence,  when  one  complains 
of  the  church,  and  thinks  his  brethren  are  cold,  another  thinks  it 
censorious,  and  thinks  it  strange  that  the  other  should  find  so  much 
fault  with  the  church,  when  they  appear  to  him  to  be  doing  pretty 
well. — The  reason  why  he  does  not  think  the  church  is  cold  is 
that  he  is  cold  himseif,  and  he  does  not  feel  his  own  state  because 
he  does  not  judge  by  the  right  standard,  for  he  does  not  look 
at  his  life  in  the  light  of  God’s  holy  law.  If  a  man  shuts  his 
eyes,  he  does  not  see  the  defilement  on  his  person,  and  may  think 
he  is  clean  while  to  all  around  he  appears  to  be  loathsome.  I  have 


418 


GROWTH  IN  GRACE. 


always  observed  this  to  be  true,  that  when  persons  are  making, 
in  reality,  the  most  rapid  advances  in  holiness,  they  have  the 
most  debasing  views  of  themselves,  and  the  humblest  sense  of 
their  state.  1  do  not  mean,  that  those  who  understand  the  sub¬ 
ject,  and  who  know  what  are  evidences  of  growth  in  grace,  may 
not  by  reasoning  or  by  comparing  their  present  with  their  former 
views,  feelings,  and  character,  come  to  the  conclusion  that  they 
are  growing  in  grace.  But  that,  if  they  should  determine  simply 
by  their  present  views  of  what  they  are,  and  what  God  requires, 
if  they  should  not  reason  on  the  subject,  they  would  come  to  the 
conclusion  that  they  were  growing  worse  and  worse.  Indivi¬ 
duals  who  were  making  rapid  progress  have  often  felt  so,  be¬ 
cause  they  saw  more  and  more  clearly  the  standard  with  which 
they  are  to  compare  themselves.  But  yet,  if  they  understand 
well  what  growth  in  grace  is,  and  what  are  the  evidences  of  it, 
when  they  set  themselves  down  to  reason  about  the  matter,  they 
may  become  convinced  that  they  are  growing  in  grace,  although 
at  the  same  time  they  will  feel  more  and  more  humbled  under 
a  sense  of  their  sins. 

III.  I  will  mention  some  things  that  are  evidences  of  growth 
in  grace. 

1.  When  an  individual  finds  he  has  more  singleness  of  heart 
and  more  purity  of  motive  in  his  conduct,  it  is  evidence  that  he 
is  growing  in  grace.  I  will  explain  what  I  mean.  Even  re¬ 
ligious  men  are  apt  to  be  influenced  in  their  conduct  by  a 
vaiiety  of  motives,  and  some  of  them  maybe  merely  selfish. 
These  motives  together  make  up  the  complex  whole  that  in¬ 
fluences  the  individual  to  do  a  certain  act.  For  instance,  sup¬ 
pose  a  man  is  asked  to  give  money  to  build  a  church  in  some 
particular  place.  lie  may  have  a  variety  of  reasons  for  doing 
it.  He  may  wish  to  see  a  more  respectable  house  there  on 
some  account,  or  it  may  be  so  located  that  if  built  it  will  in¬ 
crease  the  value  of  his  property,  or  he  wishes  to  be  thought 
liberal,  or  it  may  be  an  object  with  him  to  obtain  the  favor  of 
that  church  and  people.  All  or  any  of  these  may  have  some  in¬ 
fluence  in  determining  his  mind,  and  still,  after  all,  a  motive  of 
greater  weight  than  the  whole  may  be  a  desire  to  save  souls  and 
to  build  up  the  kingdom  of  God.  Here  it  is  easy  to  see  that 
some  of  the  considerations  which  make  up  the  complex  whole, 
are  selfish,  and  so  far  are  wrong  and  wicked.  Now  sinners  are 
only  selfish  in  all  that  they  do.  And  when  men  are  converted, 
although  their  leading  object  then  is  to  glorify  God  and  save 
souls,  yet  when  they  are  young  in  the  Christian  life,  and  weak 
in  religion,  ignorance  and  the  force  of  habit  will  still  keep  them 


GROWTH  IN  GRACE,  419 

more  or  less  under  the  influence  of  private  considerations,  and 
they  will  be  exceedingly  apt  to  perform  right  things  from  wrong 
motives.  To  grow  in  grace  is  to  grow  in  purity  of  motive,  more 
and  more  to  exclude  selfish  reasons,  and  to  act  more  exclusively 
from  a  regard  to  the  glory  of  God. 

You  that  are  here  can  tell  whether  from  year  to  year  your 
motives  are  more  single,  more  pure,  more  free  from  selfishness 
How  is  it  ?  Are  you  growing  more  and  more  free  from  selfish¬ 
ness?  Do  you  act  more  with  a  single  reference  to  God’s 
glory,  leaving  self  more  and  more  out  of  view? 

2.  An  individual  who  grows  in  grace  is  more  and  more 
actuated  by  principle,  and  less  and  less  by  emotion  or  feeling. 
I  do  not  mean  that  such  a  person  has  less  feeling,  but  that  he 
acts  less  under  the  influence  of  feeling  or  emotion.  He  does 
.  things,  less  because  he  feels  so,  and  more  because  it  is  right. 
By  principle  I  do  not  mean  a  seed,  or  sprout  or  root,  or  any 
thing  created  and  put  into  the  soul.  It  is  all  nonsense  to  talk 
:  about  such  kind  of  holiness,  or  such  a  principle  as  that.  By 
principle  in  contradistinction  from  feeling  or  emotion,  I  mean  a 
controlling  determination  in  the  mind  to  do  right. 

\  oung  converts  are  seldom  actuated  at  first  so  much  by  prin¬ 
ciple,  but  are  borne  along  by  the  tide  of  their  feelings,  and  un- 
\  ^ess  they  feel  deeply,  it  is  sometimes  difficult  to  get  them  to  act 
as  they  ought.  But  if  they  grow  in  grace,  they  will  learn  to 
•  S°  forward,  and  obey  the  commandments  of  God,  whatever  their 
feelings  may  be.  Young  converts  are  apt  to  imagine  that  all 
religion  consists  in  emotion  or  feeling,  and  that  whatever  regard 
■i  a  man  may  have  to  the  authority  of  God,  however  much  regard 
>  he  may  have  to  what  is  right ,  still  his  conduct  is  not  accept¬ 
able  unless  it  be  done  under  the  full  tide  of  emotion.  He  will 
therefore  often  wait  till  these  emotions  first  exist  in  his  mind, 
before  he  addresses  himself  to  the  performance  of  duty.  But 
converts  should  know  that  the  way  to  call  emotion  or  feeling 
into  exercise,  is  to  engage,  from  principle,  in  the  performance  of 
duty.  And  that  whenever  a  man  engages  in  the  performance 
of  duty,  from  a  regard  to  the  authority  of  God,  he  may  expect 
in  this  way,  to  call  into  exercise  those  feelings  for  which  young 
1  converts  are  so  apt  to  wait.  A  growing  regard  to  the  authority 

Iof  God,  a  strengthening  of  the  purpose  of  obedience,  a  more  firm 
and  constant  adherence  to  what  is  right,  and  to  what  God  re¬ 
quires  because  it  is  right,  at  once  constitutes,  and  is  an  evidence 
of,  growth  in  grace. 

3.  Another  important  evidence  of  growth  in  grace  is  more 
love  to  God.  By  this  I  do  not  mean  that  there  will  be  in  all 


420 


.GROWTH  IN  GRACE. 


i 

cases  a  conscious  increase  of  emotions  of  love  to  God.  But  that 
there  will  be  a  strengthening-  of  real  attachment  to  God’s  char¬ 
acter  and  government.  This  may  be  illustrated  by  the  opera¬ 
tion  of  a  growing  attachment  to  our  country,  or  to  our  families. 
Very  young  persons  are  apt  to  have  but  little  love  for  their 
country.  But  as  they  grow  older,  and  have  more  experience, 
if  the  government  is  good,  their  attachment  to  it  increases,  until 
in  the  decline  of  life  you  will  see  an  aged  patriot  with  his  crutch 
and  his  gun,  ready  to  turn  out  and  hobble  to  the  field  of  battle, 
to  repel  the  invaders  of  his  country’s  peace.  I  do  not  mean  by 
this  that  increasing  love  to  God  leads  individuals  to  use  carnal 
weapons,  in  either  building  up  or  defending  his  government. — 
But  that  if  they  are  true  friends  to  God,  the  longer  they  live  un¬ 
der  his  government,  the  more  confidence  they  have  in  him,  and 
the  more  attachment  to  him.  And  this  increased  attachment 
will  evince  itself  in  a  growing  veneration  for  all  the  institutions 
of  religion,  for  the  Sabbath,  and  for  all  the  commands  of  God. 

It  is  true,  where  there  is  a  growth  in  principle,  there  is  com¬ 
monly  a  proportionate  increase  of  feeling.  But  this  is  not  al¬ 
ways  so.  There  may  be  various  causes  for  the  mind’s  exer¬ 
cising  less  of  felt  emotion,  while  it  actually  increases  in  the 
strength  of  holy  principle.  But  let  there  be  no  mistake  on  this 
subject.  I  have  said  that  by  principle  I  mean  a  regard  to  what  is 
right,  and  a  fixed  determination  to  do  that  which  is  duty.  Let  no  one 
say,  therefore,  while  he  neglects  his  duty ,  and  his  heart  is  cold, 
that  he  is  growing  in  principle,  although  he  has  less  feeling  than 
others.  To  grow  in  principle  is  to  grow  in  obedience.  And  it 
is  in  vain  for  a  man  who  neglects  his  duty,  to  profess  to  be  grow¬ 
ing  in  grace. 

4.  Another  evidence  of  growth  in  grace  is  when  a  person  in¬ 
creases  in  love  to  men  as  well  as  love  to  God.  Growing  Chris¬ 
tians  show  by  their  lives  that  they  become  continually  more 
and  more  inclined  to  do  good  to  men.  Their  hearts  become 
more  and  more  enlarged  in  benevolence  to  all  men.  Young 
converts  are  apt  to  be  chiefly  influenced  by  a  special  and  par¬ 
tial  regard  to  individuals,  their  relations,  or  their  former  com¬ 
panions  or  neighbors.  But  as  they  grow  in  grace  these  cir¬ 
cumstances  makeless  and  less  difference  in  their  feelings,  towards 
their  friends  and  towards  others.  Their  hearts  expand,  they 
have  more  and  more  feeling  for  the  heathen,  and  for  all  the  world. 
As  they  increase  in  piety,  they  feel  more  and  more  a  desire  that 
the  ivorld  should  be  converted  to  God.  They  have  more  and 
more  heart-breaking  agony  at  the  dreadful  state  of  men  in  their 
sins.  And  their  views  and  affections  rise  and  expand,  until  they 


GROWTH  IN  GRACE. 


421 


* •  > 

feel,  like  God,  their  bowels  of  compassion  yearn  for  all  men  tha‘ 
they  might  repent  and  be  saved. 

Beloved  does  it  appear  so  to  you  ?  Is  this  your  state  of  mind  ? 
Are  you  more  and  more  weighed  down  with  the  idea  that  men 
are  going  to  hell  ?  And  have  you  greater  and  greater  desires 
that  the  world  should  be  converted  to  God? 

5.  Those  who  grow  in  grace  feel  more  and  more  self-loathing 
They  have  greater  humility  and  self  abasement.  I  suppose  the 
saints  will  increase  in  this  to  all  eternity.  I  see  nothing  in  this 
inconsistent  with  the  happiness  of  heaven.  It  seems  to  me  that 
to  all  eternity  as  the  ages  roll  round,  the  saints  will  feel  con¬ 
stantly,  more  and  more,  how  much  they  deserve  to  be  sent  to 
hell  for  their  wickedness.  As  they  see  the  development  of 
God’s  government,  and  the  displays  of  his  infinite  -goodness, 
the}’'  will  be  more  and  more  impelled  to  exclaim,  “  O  how  wicked 
I  was,  what  an  infinite  wretch,  how  much  I  deserve  to  lie  in 
hell  rather  than  to  be  in  heaven.”  It  is  so  here  in  this  world. 
Growing  Christians  more  and  more  loathe  thems.elves,  and 
wonder  how  God  could  have  spared  such  wretches.  Job,  when 
he  was  in  darkness,  justified  himself  throughout.  He  declared 
that  his  prayer  was  pure,  and  that  he  did  not  deserve  these  ca¬ 
lamities.  And  Gctd  had  said  he  was  a  perfect  and  an  upright 
man.  He  did  not  mean  that  Job  was  perfectly  sinless,  for  it  was 
not  true  that  he  was  perfect  in  .this  sense.  But  God  meant  to  say, 
he  was  sincere.  This  is  the  meaning  of  the  word  perfect  here. 
And  it  is  generally  the  meaning  of  it  in  the  Bible  He  meant 
to  say  that  Job  was  honest  in  religion.  Job  remained  in  this 
darkness,  and  all  the  while  justifying  himself,  for  a  long  time, 
but  by  and  by  he  had  clear  views  of  God,  and  all  his  self-justi¬ 
fication  was  gone,  and  he  cried  out,  “  I  have  heard  of  thee  by 
hearing  of  the  ear,  but  now  mine  eye  seeth  thee;  wherefore  I 
abhor  myself,  and  repent  in  dust  and  ashes.”  Such  deep  self- 
abasement  was  the  natural  result  of  clear  views  of  God. 

So  it  was  with  Isaiah.  I  have  been  confounded  when  I  have 
heard  some  persons  talk  of  their  purity,  and  of  being  entirely 
pure  from  their  sins,  and  of  being  perfect.  They  must  have 
vastly  different  views  of  themselves  from  what  Job  and  Isaiah 
had.  What  did  Isaiah  see?  He  says,  “I  saw  the  LORD 
sitting  upon  a  throne,  high  and  lifted  up,  and  his  train  filled  the 
tempfe.  Above  it  stood  the  seraphim  ;  each  one  had  six  wings, 
with  twain  he  covered  his  face,  and  with  twain  he  covered  his 
feet,  and  with  twain  he  did  fly.  And  one  cried  unto  another,  and 
said,  Holy,  Holy,  HOLY,  is  the  Lord  of  hosts ;  the  whote 
ear*h  is  full  of  his  glory  ”  What  was  the  effect  of  a  view  'J 

36 


422 


GROWTH  IN  GRACE. 


God  on  his  mind?  “  Wo  is  me  i”  said  Isaiah,  “  Wo  is  me, 
for  I  am  undone,  hecaijse  I  am  a  man  of  unclean  lips,  and  I 
dwell  in  the  midst  of  a  people  of  unclean  lips ;  for  my  eyes  have 
seen  the  King,  the  Lord  of  Hosts  f”  Hear  that  man  saying 
that  he  is  perfect,  that  he  is  pure  from  his  sins.  Is  he?  1  ask 
again,  Is  he?  I  doubt  that  man.  What!  When  Isaiah  had 
but  a  glimpse  of  God,  and  of  heaven,  it  was  so  holy  that  he  was 
overwhelmed,  he  could  not  endure  it,  his  self-abasement  was  so 
great  that  until  an  angel  took  a  live  coal  from  off  the  altar  and 
touched  his  lips,  and  assured  him  his  sins  were  forgiven,  he 
was  in  despair.  This  is  the  natural  result  of  having  a  clear 
view  of  God.  It  makes  a  person  sink  down  in  self-abasement 
lowei,  and  lower,  and  LOWER,  so  that  when  he  comes  into 
the  presence  of  God,  he  wants  to  find  a  place  so  infinitely  low 
before  God,  words  cannot  express  it. 

Beloved,  do  you  know  any  thing  of  this?  L)o  you  grow  in 
grace  in  this  lespect?  Do  you  feel  day  by  day  as  if  you 
wanted  to  get  lower  and  lower  in  the  dust  before  God  ?  Have 
you  ever  felt  so  that  you  could  say  in  truth,  as  President  Ed¬ 
wards  did  :  “  O  that  I  could  get  infinitely  low  before  God  !” 

.  6-  An  increased  abhorrence  of  sin  is  another  mark  of  growth 
in  grace.  When  a  person  feels  day  by  day  less  and  less  dis¬ 
posed  to  compromise  with  sin,  with  any  sin,  in  himself  or  in 
others,  it  is  a  sign  that  he  is  growing  in  grace.  Is  it  so  with 
you,  beloved?  Have  you  daily  less  and  less  fellowship  with 
sm  in  all  shapes,  m  YOURSELF  and  in  others?  Do  you  feel 
more  as  God  feels  towards  sin  ? 

7  He  who  grows  in  grace  has  less  relish  for  the  world.— 
He  has  less  and  Hess  desire  for  its  wealth,  its  honors,  its 
pleasures.  A  desire  for  these  things  has  less  and  less  influ¬ 
ence,  as  a  motive,  m  his  mind.  He  seeks  wealth  and  honor 
only  as  instruments  of  glorifying  God  and  of  doing  good  to 


Wh°  ^  2ro™n2  in  ?race  becomes  less  fond  of 
woj  dly  company  and  worldly  conversation,  and  reading  world¬ 
ly  bootfs,  or  newspapers.  You  see  a  growing  Christian 

im?U?e  m  iness’  ynj1  bnd  he  cares  very  little  for 
imeM«gence  of  any  kind,  unless  it  has  a  bearing  some  way  or 

other,  upon  the  kingdom  of  God.  You  will  find  him  rathe! 
seeking  alier  tne  most  spiritual  things  he  can  get  hold  of.  He 
will  seize  hold  of  the  most  spiritual  books  to  read.  He  will  love 

&  Crnrrsati.™  of  the  raost  spiritual  Christians. 

si.  v  '  a?d  lf  Poss‘Me  attend  the  most  pun.-ent  and 

searching  spiritual  preaching.  1  &  ’ 


I 


GROWTH  IK  GRACE. 


423 


f 

i 

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4 

j 

i 

! 

| 

I 

1 

| 

I 


3.  Increasing  delight  in  the  fellowship  of  the  saints,  is  another 
evidence  of  growth  in  grace.  The  growing  Christian  loves  to 
unite  with  others  in  acts  of  devotion,  and  other  religious  exer¬ 
cises,  and  loves  to  enjoy  religious  intercourse.  Do  you  know 
what  this  is,  beloved?  Do  you  increase  in  this? 

9.  He  who  grows  in  grace  finds  it  more  and  more  easy  to 
exercise  a  forgiving  spirit,  and  to  pray  for  his  enemies.  There 
is  nothing  in  which  men,  who  are  in  their  natural  state,  more 
resemble  the  devil,  than  in  their  harboring  angry  and  revenge¬ 
ful  feelings  toward  those  who  have  injured  them.  A  young 
convert  often  finds  it  hard  to  forgive.  When  he  feels  himself 
injured,  very  often  he  finds  he  cannot  pray.  That  wrong  comes 
.right  up  before  his  mind,  and  he  cannot  pray.  Nowr  if  he  lets 
it  rankle  in  his  bosom,  till  he  gets  angry,  it  is  most  likely  he 
will  backslide.  He  does  not  mean  to  be  angry,  but  if  he  does 
not  heartily  forgive  the  one  that  he  thinks  has  done  him  wrong, 
it  will  run  on  till  darkness  fills  his  soul,  and  his  revengeful 
feelings  will  destroy  his  religion.  If  a  person  is  growing  in 
grace,  he  will  find  it  more  and  more  easy  to  forgive.  He  will 
find  that  he  is  less  apt  to  lay  up  any  thing  against  another,  and 
that  it  costs  him  less  trouble  to  get  over  supposed  injuries,  so 
as  to  be  able  to  pray.  Do  you  find  this  to  be  so,  you  who  hear 
me  to  night ;  is  it  easier  for  you  to  forgive,  can  you  forgive  the 
greatest  injuries  at  once,  so  that  nothing  of  the  kind  can  come 
up  between  you  and  God,  to  hinder  your  prayers  ? 

10.  Growing  more  charitable  is  an  evidence  of  growth  in  grace. 
I  do  not  mean  by  charitable,  that  he  should  be  more  ready  to  be¬ 
lieve  every  body  a  Christian  who  professes  to  be  so.  But  he  is 
more  ready  to  ascribe  a  person’s  apparently  wrong  conduct  to 
mistake,  or  misapprehension,  or  some  other  cause,  than  to  direct 
evil  intention.  Nothing  more  satisfactorily  shows  the  Christian. 
If  you  find  an  individual  inclined  to  put  the  best  construction 
on  actions,  whenever  they  are  susceptible  of  two  constructions ; 
as,  for  instance,  if  an  act  appears  on  the  face  of  it  to  be  unkind¬ 
ness  or  neglect,  and  the  individual  is  apt  to  think  it  was  not 
designedly  wrong,  but  only  done  through  a  mistake,  or  some 
other  motive  of  that  kind,  you  have  evidence  that  such  a  prison 
is  growing  in  grace. 

11.  Having  less  and  less  anxiety  about  worldly  things  is  an 
evidence  of  growth  in  grace.  A  growing  Christian  will  more 
and  more  perfectly  obey  the  command,  “  Be  caieful  for 
nothino-,”  that  is,  Be  not  anxious,  “but  in  every  thing  by 
praver0 and  supplication  with  thanksgiving,  let  your  requests 
be  made  known  unto  God  ”  All  anxiety  about  the  woiid  is 


'4 


424 


GROWTH  IN  GRACE. 


wicked.  Persons  who  grow  in  grace  have  more  and  more 
confidence  in  God,  and  less  and  less  love  for  the  world,  and 
of  course  will  be  less  liable  to  feel  anxiety  about  worldly  things. 

12.  Becoming  more  ready  to  bestow  property  is  a  sign  of 
growth  in  grace.  If  a  person  is  growing  in  grace  he  will  be 
more  and  more  ready  to  give,  and  willing  to  give  ALL  that  is  in 
his  power.  He  will  rejoice  to  be  called  on.  He  will  give  m<  re 
and  more  yearly.  If  he  gives  from  right  motives  he  will  be 
glad  when  he  has  given.  And  the  more  he  gives,  the  more  he 
loves  to  give.  His  giving  will  be  a  part  of  his  religion,  and  he 
will  grow  in  it  just  as  in  prayer.  Now  you  know,  the  more  a 
person  prays,  the  more  he  loves  to  pray.  Do  you  find  this  evi¬ 
dence  that  you  are  growing  in  grace?  Is  it  more  and  more  a 
pleasure  to  you  to  give,  according  to  your  ability,  for  everv 
good  object,  according  as  you  have  opportunity  ?  Do  you  crive 
according  to  your  ability,  or  do  you  give  only  just  as  much  as 
is  necessary  to  keep  up  appearances  ? 

13.  He  feels  less  and  less  as  if  he  had  any  separate  interest. 

“ ‘S,a  f aat ‘bln.S’,  m  rep;-d  to  growth  in  grace,  to  feel  that  all 
y  ate  .s  rtst  s,  and  that  you  have  absolutely  no  separate 

n°  Pr'™te  Interelt  in  1,vinS-  or  in  dying,  or  in  holding 

nntn  !hy’  V  ^ ‘ldre,n’  0f  ^aracter.  “  Whether  we  live,  we  livf 
unto  the  Lotd,  and  whether  we  die,  we  die  unto  the  Lord- 

whether  we  live,  therefore,  or  die,  we  are  the  Lord’s  ”  This  is 
a  great  and  solemn  lesson  to  learn.  Persons  who  grow  in  orace 
feel  that  their  time,  talents,  property,  life  itself,  have  value  °onlv 
m  their  relation  to  Christ’s  kingdom.  ’  7 

14.  It  is  an  evidence  of  growth  in  grace  where  a  person  be¬ 
comes  more  willing  to  confess  faults  before  men.  It  is  a  great 

learn  M  ^  t0  men'  ll  is  a  often  hafd to 

am.  Men  aie  willing  to  confess  to  God,  because  they  have 

not  so  far  to  stoop,  to  do  this.  But  to  confess  fully  and  frankly 

in  ^rTceS  th great  St?  f°r  a  proud  heart  But  w/en  they  grow 

as  frankivhM  ^  JUSt  38  S°°n  confess  a  fault’  and  confess 
as  frankly,  to  a  servant,  or  an  enemy,  or  the  lowest  member  of 

souety,  as  to  the  most  exalted  individual.  Do  you  know  this  ? 

o  y  ou  feel  it  less  and  less  painful  to  confess  a  fault  ?  There 

STA" ,1;n°r  lliS0'7  heart- tbat  bas  not  found  a  struggle6 

can  cSs  to  Cod  l*  ,  ‘°  C°nfeSS  to  individuals-  A  man 

»  ft.fl?  c°  GJod-  but  many  cannot  without  a  struggle  confess 
a  fault  to  a  friend  ora  servant,  or  an  enemy.  But  She  grows 

o  fnvCebohdvW'  be,C°T  ready'°  confess-  iPhe  has  done  wrong 
a?7  b,ody'  y™’  t0  ‘he  entire  universe.  If  he  is  perfect!? 
humble,  he  will  be  willing  to  confess,  if  all  the  universe  should 


GROWTH  IN  GRACE.  425 

If  yon  cannot  do  this,  be  sure'  you  are  not  growing  in 

!  grace,  if  you  have  any  grace. 

15.  Growing  in  grace  raises  a  person  more  and  more 
above  the  world.  The  growing  saint  regards  less  and  less 
either  the  good  or  ill  opinions  of  men.  He  feels  that  it  is  of 
little  importance,  only  as  it  may  affect  his  usefulness.  I  do 
not  mean  by  this,  that  a  person  should  have  a  proud  contempt 
for  the  opinions  of  his  fellow  men.  He  may  feel  and  manifest 
this,  and  instead  of  having  more  evidence  of  weanedness  from 
the  world,  he  will  have  evidence  of  his  consummate  pride.  But 

I  if  a  person  is  growing  in  grace,  only  let  him  see  his  DUTY, 
and  he  will  not  turn  aside  although  public  opinion  should  be  all 
against  him.  He  will  not  do,  or  omit  to  do,  any  thing,  but 
from  a  regard  to  the  glory  of  God.  The  frowns  or  the  flat¬ 
teries  of  the  world  will  not  be  taken  into  the  account  when  he 
sees  his  duty.  It  is  amazing  to  see  how  much  of  what  appears 
to  be  religion,  is,  after  all,  a  mere  obsequious  yielding  to  public 
opinion,  instead  of  yielding  obedience  to  God.  Public  opinion 
requires  that  those  who  have  made  a  profession  of  religion 
should  do  so  and  so,  and  therefore  they  do  so. 

IV.  I  am  to  show  you  how  to  grow  in  grace. 

This  is  a  highly  important  subject  to  young  converts,  that 
they  should  know  how  it  is  done. 

1.  They  should  watch.  They  should  watch  against  their 
besetting  sins. 

(1.)  Levity.  I  need  not  enlarge  on  this  any  farther  than  to 
say,  that  it  is  the  besetting  sin  of  many  persons,  and  unless  they 
place  a  tenfold  watch  at  the  door  of  their  lips,  they  will  never 
grow  in  grace.  Once  yielding  to  a  spirit  of  levity,  may  grieve 
the  spirit  and  put  out  your  light  for  a  day,  and  giving  way 
once,  but  makes  way  for  a  repetition,  so  that  unless  you  begin 
with  decision  and  continue  with  great  prayer  and  watchings, 
•to  keep  down  the  spirit  of  levity,  you  are  undone. 

(2.)  Censoriousness.  Young  converts  are  particularly  in 
danger  of  this.  They  enter  upon  religion  full  of  ardor,  and 
they  are  soon  amazed  at  the  coldness  and  apathy  of  old  profes¬ 
sors.  And  they  have  room  to  be  amazed.  Heaven  and  earth 
are  amazed  at  the  manner  in  which  old  professors  lay  stumbling 
blocks  before  young  converts.  And  it  is  no  wonder  that  young 
converts,  when  they  see  such  things,  should  imagine,  in  the 
warmth  of  their  feeling,  that  such  professors  have  no  religion. 
And  so  they  are  liable  to  Say  hard  arid'  censorious  things.  But 
they  ought  to  learn  carefully  to  distinguish  between  the  deep 
principles  of  ripe  Christians,  and  the  lively  feelings  of  young 

36* 

III' 

r 

it  , 


n  » 

hear. 


426 


GROWTH  IN  GRACE. 


converts.  If  they  keep  this  in  mind,  they  will  not  be  so  likely 
to  misjudge.  And  whatever  may  be  their  sober  judgment 
about  the  state  of  others,  young  converts  ought  to  be  very  care¬ 
ful  what  they  say  of  them.  Don’t  keep  talking  about  the  faults  of 
others.  Do  not  speak  censoriously  of  any.  If  you  do,  you 
will  grieve  away  the  Holy  Spirit,  and  you  will  not  grow  in 
grace. 

(3  )  Anger.  How  many  Christians  are  injured  by  letting 
their  temper  rise.  If  they  are  women,  they  fret  at  their  ser¬ 
vants.  Men  fret  at  their  clerks,  or  at  those  who  are  in  their 
employ,  or  they  get  angry  with  the  government,  or  with  their 
neighbors,  go  to  finding  fault  in  some  way  or  other,  that  shows 
they  do  not  watch  their  temper.  How  can  they  grow  in  grace  ? 

(4.)  Pride.  Guard  against  pride  and  vanity  in  all  their 
forms.  Be  very  careful  never  to  purchase  an  article  of  dress 
or  furniture,  or  any  thing  calculated  to  foster  vanity  in  your 
mind.  Woman,  you  are  going  to  buy  a  bonnet,  be  careful  not 
to  get  one  that  will  make  you  think  of  it  when  you  wear  it 
Alas  !  how  much  pains  some  people  take  to  foster  their  own 
bad  passions.  The  devil  might  go  to  sleep,  in  regard  to  some 
C  tiristians ;  he  has  no  need  to  lie  in  wait  to  tempt  them,  they 
empt  themselves,  they  are  doing  the  very  things  that  are  calcu- 
ae  o  pufi  them  up  with  pride.  Such  foolishness  is  enough 
o  make  them  the  ridicule  of  Satan.  Young  females,  young 
men  be  careful,  watch  against  this.  In  how  many  places  has 

“VhC  hlSt°/y'  During  the  winter  a  revival,  many  con¬ 
vened  all  engaged  ;  spring  comes,  and  somebody  sets  them  all 

ne™  fashl'on>  an<*  then  where  is  your  prayer-meet- 
if  ’  A?re  are  ^e.se  y°un&  converts  taken  in  the  snare  and 
all  gone  off  to  worship  the  goddess  of  fashion.  I  mean  that  by 
degrees  the  young  ladies  and  others  are  drawn  off  from  com 
versation  and  thinking  upon  religion,  to  conversing  and  think- 

thft  e^t?m  neW  m1dress  or  equipage,  or  some  vain  thing 
m  F  S?mtnallty’  ^eaves  them  in  great  darkness 

ft,  r  / dhshness  m  all  its  forms.  Here  is  the  great  root  of  all 
he  difficulty.  This  is  the  foundation,  the  fountain,  the  sub- 
s  ance.  and  sum  total  of  all  the  iniquity  under  heaven.  Watch 

duct’  Sr1  COnstantJy’  ®ee  where  self  conies  out  in  your  con- 

to  it ’th  n  rn  S6‘  “  gUa/d'  If  y°u  are  ™king  a  bargain,  see 

would Jnyr'  d°  ”0t  aci‘  ^r°m  selfish  motives-  Deal  just  as  you 

If  11?  fi  r  Were  d5n*  Do  as  y°u  would  be  done  by.y 
If  you  find  you  are  disposed  to  act  selfishly,  shut  down  the 

gate,  Stop  here.  If  you  are  about  to  deal  in  any  other  rvay  than 

)  ou  would  if  God  stood  visibly  before  you — STOP.  The  devil 


GROWTH  IN  GRACE. 


427 


is  in  that  bargain.  You  never  will  grow  in  grace  unless  you 
are  exceedingly  on  your  guard  against  self  in  your  bargains. 
If  you  find  this  mighty  self  coming  in  to  interfere,  bid  him  to 
stand  away.  “  Stand  away,  self,  you  are  not  to  speak  here,  I 
am  doing  business  for  God.”  You  cannot  grow  in  grace,  until 
you  stop  the  mouth  of  this  “  self.” 

(6.)  Sloth.  This  is  an  evil,  great  enough  to  ruin  the  world 
How  many  converts  stop  and  decline  by  sloth.  In  plain  terms 
they  get  lazy.  Like  idle  servants,  they  saunter  about  as  if  they 
had  nothing  to  do,  they  will  not  take  hold  of  the  work,  they  are 
mere  eye-servants,  unprofitable  enough,  a  moth  to  the  church. 

(7.)  Envy.  If  you  see  others  going  ahead  of  you  in  pros¬ 
perity,  in  influence  or  in  talents,  examine  your  feelings,  and  see 
whether  you  are  pleased  at  it.  If  the  sight  gives  you  pain,  or 
make  you  uneasy,  beware. 

(8.)  Ambition.  By  this  sin  angels  fell,  and  it  is  impossible  to 
grow  in  grace  without  suppressing  it. 

(9.)  Impure  thoughts.  We  are  so  much  under  the  influence 
of  sensible  objects  that  unless  we  watch  diligently,  before  we  are 
aware,  we  are  perverted  with  impure  thoughts.  It  is  necessary 
to  make  a  covenant  with  our  eyes,  and  with  our  ears  too,  and 
all  our  senses,  or  they  will  prove  the  inlet  of  temptation  and 
sin.  If  you  find  yourself  in  danger,  turn  your  thoughts  away 
instantly.  If  you  let  your  mind  run  on,  it  is  impossible  you 
should  avoid  impure  thoughts.  Here  is  the  responsibility,  the 
will  can  control  the  thoughts,  you  can  think  of  one  thing  or  you 
can  think  of  another,  as  you  please,  and  thus  control  your  emo¬ 
tions,  and  therefore  you  are  responsible  for  them.  Let  an  in¬ 
dividual  suffer  his  thoughts  to  dwell  on  a  subject,  and  he  cannot 
but  be  affected  by  it,  and  he  is  responsible  for  the  effect  because 
he  can  govern  his  thoughts.  In  all  such  cases,  I  tell  you,  GO 
AWAY,  turn  off  your  mind,  or  impure  thoughts  will  fester  in 
your  soul,  till  they  prove  a  gangrene.. 

2.  Another  direction  for  growing  in  grace,  is,  Take  care  iff 
exercise  all  the  Christian  graces.  If  a  little  child  does  not  ex¬ 
ercise  its  faculties,  it  will  never  be  any  thing  but  a  child. 

Rock  it  in  a  cradle  till  it  grows  to  man’s  size,  and  it  is  still  m 
a  state  of  babyhood.  It  is  impossible  that  the  muscles  should 
have  strength  but  by  exercise.  It  is  equally  impossible  that  the 
oraces  of  a  Christian  should  grow  and  have  strength,  if  they 
are  not  exercised.  Here  I  wish  to  suggest  a  thought  for  you  to 
dwell  upon.  The  soul  thinks  by  using  the  brain,  just  as  it  sees  by 
using  the  eyes,  or  hears  by  using  the  ears.  And  the  brain  needs 
exercise,  in  order  to  have  strength,  just  as  much  as  any  other  part 


428 


GROWTH  IN  GRACE. 


of  the  body.  What 4s  it  that  gives  power  to  the  mind  that  stu¬ 
dies.  The  exercise  of  the  brain.  Any  power  of  the  mind,  in¬ 
tellectual  or  moral,  increases  by  exercise.  You  know  that  the 
more  you  use  your  arm,  the  more  powerfully  you  can  use  it, 
and  with  the  more  ease.  See  that  musician,  how  he  moves  his 
fingerson  his  instrument,  with  what  precision,  and  almost  with 
the  rapidity  of  thought.  So  it  is  with  the  mind  that  uses  the  brain. 
By  exercise  it  gains  the  brain  so  entirely  under  control,  that  it 
can  throw  itself  at  once  into  any  act,  exercise,  or  attitude,  and 
is  never  at  a  loss,  or  taken  by  surprise.  Just  so  with  the  Chris¬ 
tian  graces,  they  must  grow  and  be  cultivated  by  exercise.  It 
is  just  as  absurd  to  expect  that  the  mind  can  readily  and  pow¬ 
erfully  throw  itself  into  them ,  without  practice,  as  to" expect  that 
it  shall  throw  itself  readily  and  powerfully  into  any  intellectual 
operation  without  practice. 

Exercise  yourself  especially  in  those  things  where  you  find 
yourselves  most  deficient,  whether  the  defect  arises  from  your 
previous  habits,  or  constitutional  temperament,  or  circumstances 
of  life.  If  you  are  exposed  to  a  particular  sin,  guard  there.  If 
you  are  deficient  in  a  particular  grace,  exercise  that. 

(1.)  Suppose  you  are  naturally  wordly  minded,  and  in  danger 
of  being  carried  away  by  the  love  of  the  world.  Shut  down 
the  gate,  and  determine  that  you  will  on  no  account  add  to  your 
wealth,  or  lay  field  to  field.  Do  nothing  of  the  kind. 

What  would  you  think  of  any  body  who  should  go  to  re¬ 
claiming  a  drunkard  by  filling  his  cellar  with  wine  and  all  sorts 
of  tempting  liquors  ?  "Y  ou  would  say  he  was  deranged.  Not 
a  particle  more  beside  himself  than  is  that  professor  of  religion, 
who  knows  he  is  inclined  to  love  the  world,  and  yet  will  go  on 
adding  to  his  wealth.  He  needs  no  devil,  he  tempts  himself, 
he  takes  the  most  effectual  course  to  destroy  himself.  If  you 
are  tempted  to  indulge  a  worldly  spirit,  pour  out  more  and  more 
give  often,  give  liberally,  give  heartily,  bountifully,  increase 
your  gifts,  give  to  every  object,  give  away  every  thing  you  have 
on  earth  if  that  is  necessary  to  knock  on  the  head  this  hateful 
spirit  Relieve  yourself  from  the  temptation  to  hoard  up  the 
wealth  of  this  world.  Carry  this  out,  and  you  will  find  that  the 

more  you  give,  the  more  you  gain  advantage,  and  your  soul  will 
grow  in  grace. 


(2.)  Suppose  you  are  in  danger  of  being  flattered  and  lifted 
up  with  pride.  As  a  reasonable  being  you  are  bound  to  know 
nns  and  be  on  your  guard.  There  is  a  woman  who  has  a  hus¬ 
band,  doating  cn  her,  and  wants  to  dress  her  up  like  a  graven 
image  and  worship  her.  Be  firm  and  say,  “  I  am  not  going  to 


GROWTH  IN  GRACE. 


429 


M 


I 


be  worshipped.  I  worship  God  myself,  and  will  not  be  m  idol 
for  man.”  I  have  known  some  Christian  women,  who,  when 
asked  how  they  could  wear  such  and  such  expensive  dresses, 
say,  “  O,  it  is  to  please  my  husband,  he  is  a  worldly  man,  and 
loves  to  see  me  wear  them,  and  he  can  afford  it,  and  so  I  gratify 
him.”  Suppose  now  he  should  build  a  temple,  and  set  up  an 
altar  in  it,  and  then  wish  you  to  stand  up  there  and  be  his  god¬ 
dess,  and  let  him  offer  incense,  and  some  one  should  say,  “  How 
is  this  ?  I  thought  you  professed  to  worship  Jehovah,  and  do 
you  stand  up  here  to  be  worshipped  yourself?”  You  should 
reply,  “  O,  I  do  it  to  please  my  husband,  he  is  an  ungodly  man, 
and  wishes  to  do  so,  and  I  like  to  gratify  him,  I  hope  in  this  way 
to  lead  him  along,  and  retain  an  influence  on  his  mind,  that  in 
God’s  time  I  hope  to  make  him  a  Christian.”  Why,  you  have 
just  as  much  right  to  say  this,  as  you  have  to  be  decked  out  in 
all  this  gaudy  drapery  of  fashion,  and  made  an  idol  of  in  the  way 
you  are.  REMEMBER,  you  are  a  servant  of  Jesus  Christ, 
and  you  have  no  right  to  yield  to  any  mortal,  that  authority 
which  belongs  to  HIM.  And  besides,  this  pretence  of  doing  it 
to  please  your  husband,  is,  in  nine  cases  out  of  ten,  all  a  sham. 
You  do  it  to  please  yourself  Beware.  If  you  are  inclined  to 
be  proud,  guard  against  it  as  against  the  gates  of  death. 

(3.)  If  you  find  that  you  are  reluctant  to  confess  your  faults, 
break  right  over  it,  and  confess  to  every  body  that  you  have 
injured.  °  Practice  it  on  all  occasions,  till  you  get  the  victory. 
Victory  will  come  at  last,  if  you  are  thorough.  But  there  is  no 
other  way  to  get  the  upper  hand  of  your  evil  propensities.  If 
you  indulge  the  feeling,  you  are  just  as  certainly  ruined,  as  a 
man  who  loves  liquor  is  sure  to  become  a  drunkard,  if  he  con¬ 
tinues  to  drink.  If  he  does  not  deny  himself  of  every  thing 
that  can  intoxicate  or  excite  his  appetite,  he  is  gone.  So  with 
you,  if  you  do  not  resist  where  you  are  exposed,  you  will  just 
as  surely  go  to  hell  as  there  is  a  hell.  ....  - 

5.  Exercise  decision  of  character.  In  nothing  is  decision  of 
character  so  indispensable  as  in  religion.  In  nothing  else  aie 
there  so  many  influences  bearing  against  a  man,  and  so  many 
things  that  are  calculated  to  turn  him  back  from  his  purpose. 
To  walk  with  God  a  man  must  walk  contrary  to  the  course  of 
this  world.  He  must  face  public  sentiment,  and  go  abreast, 
not  unfrequently,  of  the  opinions  of  all  the  world,  and  nearly 
of  all  the  church.  If  on  the  one  hand,  he  can  be  awed  by 
opposition,  or  on  the  other  courted  by  smiles  and  flattery  he 
Jri  be  certain  not  to  make  headway,  and  stem  the  tide  that  is 
bearing  him  away  from  God.  Very  few  persons  exercise  suf- 


430 


GROWTH  IN  GRACE. 


ficient  decision  to  maintain  a  spirit  of  prayer.  No  person  can 
enjoy  the  spirit  of  prayer,  who  does  not  maintain  a  conscience 
void  of  offence,  towards  God  and  man.  He  must  he  willing  to 
know,  and  do,  all  his  duty.  If  he  draws  back  from  doing  what 
he  sees  to  be  duty,  or  if  he  neglects  to  search  and  know  what 
his  duty  is,  he  cannot  enjoy  the  spirit  of  prayer.  But  most 
men  are  so  much  the  creatures  of  public  sentiment,  so  easily 
deterred  by  enemies,  or  kept  away  from  duty  by  the  flatteries 
and  persuasion  of  friends,  that  they  grieve  the  Spirit  of  God, 
get  into  a  temporizing,  man-pleasing,  man-fearing  spirit,  that 
dishonors  God,  and  freezes  the  sOul.  A  man  must  maintain 
great  firmness  of  purpose,  and  great  decision  of  character,  to 
be  undeviating  in  the  performance  of  secret  duties.  Men  are 
so  apt  to  neglect  secret  prayer  and  private  duties,  when  they  do 
not  at  the  time  feel  like  engaging  in  thern,  that  without  uncom¬ 
mon  energy  of  character,  even  the  form  of  private  duties  will 
be  more  or  less  punctually  attended  to,  according  to  the  state 
of  feeling  in  which  the  Christian  finds  himself  at  the  time. 

6.  To  grow  in  grace,  a  man  must  possess  great  meekness. 

Meekness  is  patience  under  injuries.  If  a  man  suffers  him¬ 
self  to  be  fretted  by  opposition,  and  thrown  into  a  passion  by 
obstacles  that  are  thrown  in  his  way,  he  may  rest  assured  that 
featan  will  manage  to  keep  him  in  such  a  state  of  mind,  that  he 
will  by  no  means  grow  in  grace.  A  want  of  meekness  is  a 
sad  defect  in  Christian  character.  A  spirit  to  resent  every 
thing  is  extremely  unlovely,  unchrist-like,  and  wicked.  And 
perhaps  there  are  few  things  that  more  disarm  professors  of  re¬ 
ligion,  and  nullify  their  influence  as  Christians,  than  a  disposi¬ 
tion  to  fret.  If  a  Christian  does  his  duty,  he  must  take  it  for 
granted  that  he  will  meet  with  opposition.  And  as  long  as  the 
church  is  in  such  a  state  as  it  now  is,  he  must  expect  often  to 
receive  the  most  determined  opposition  from  those  from  whom 
much  better  things  ought  to  have  been  expected.  In  such 
cases  he  must  learn  to  possess  his  soul  in  patience,  and  let  pa¬ 
tience  have  its  perfect  work.  When  he  is  reviled,  he  must  learn 
not  to  revile  again.  And  if  he  is  persecuted,  to  threaten  not. 

Many  individuals  seem  to  attach  great  importance  to  their 
own  reputation,  and  suppose  themselves  obliged  to  defend  their 
character,  for  the  honor  of  religion.  I  am  afraid  of  this  spirit. 

It  seems  to  me  exceedingly  unlike  the  spirit  of  Christ  who 
made  himself  of  NO  REPUTATION.  He  was  reviled  and 
slandered,  and  all  manner  of  evil  spoken  against  him,  and  yet 
he  seems  to  have  manifested  no  disposition  to  spend  his  time  in 
going  about,  hunting  up  the  authors  of  those  slanders.  He 


GROWTH  IN  GRACE, 


431 


i 

i 


; 


I 


:t 

i 

L 


never  acted  as  if  he  supposed  that  his  honor,  or  the  success  of 
his  gospel,  required  him  to  do  so.  And  why  the  servant  should 
be  thought  above  his  master,  I  do  not  know. 

Y.  I  will  mention  some  things  that  are  evidences  of  declension. 

Those  of  you  who  were  present  at  the  last  lecture  will  recol¬ 
lect  that  I  preached  on  backsliding,  and  in  the  course  of  it  men 
tioned  several  things  that  are  evidences  of  backsliding,  or  de 
clension.  I  will  now  mention  several  others,  that  ought  to  be 
kept  in  view,  as  evidences  of  declension. 

1.  The  person  who  grows  weary  of  being  asked  to  give  for 
promoting  the  kingdom  of  Christ,  is  evidently  declining.  He 
says,  “  Now  I  think  I  have  given  about  enough,  there  seems  to 
be  no  end  to  it,  and  I  mean  to  stop ;  there  are  so  many  agents 
constantly  begging,  it  is  time  to  break  it  up.”  You  hear  a 
man  talk  in  that  style,  depend  upon  it  he  is  either  a  hypocrite, 
and  has  never  given  from  right  motives  at  all,  or  he  is  a  back¬ 
slider,  and  is  declining  rapidly  in  piety.  It  is  plain,  that  where 
a  man  gives  from  right  motives,  the  more  he  gives,  the  more  he 
loves  to  give.  This  holds  just  as  true  in  regard  to  giving,  as 
praying.  If  you  find  a  man  sick  of  giving  to  promote  the 
kingdom  of  Christ,  are  you  to  call  that  man  pious?  Suppose 
he  should  get  sick  of  praying,  and  say,  “  There  is  no  end  to 
this,  I  may  as  well  stop  first  as  last,  for  if  I  go  on  in  this  way, 
by  and  by  I  shall  have  to  pray  all  the  days  of  my  life.”  Would 
any  body  pretend  to  give  him  the  character  of  a  pious  man? 

2.  Becoming  backward  to  converse  on  the  subject  of  religion, 
and  particularly  to  converse  on  spiritual  and  experimental,  and 
heart-searching  points,  is  evidence  of  declension.  Young 
converts,  when  they  are  in  the  ardor  of  their  first  love,  delight 
to  pour  out  their  hearts  in  spiritual  conversation.  They 
love  to  talk  of  the  things  of  the  kingdom.  And  when  they  lose 
their  relish  for  this,  you  may  be  sure  they  are  declining  in 
piety. 

3.  When  a  person  is  less  disposed  to  engage  in  the  duties 
of  devotion,  public,  social,  or  private,  it  is  a  sign  of  declension. 
If  he  does  not  love  so  well  to  pray,  and  read  his  Bible,  and 
draw  near  to  God,  he  must  be  declining  in  piety. 

4.  Taking  more  delight  in  public  meetings  than  in  priva's 
duties  and  secret  communing  with  God,  is  another  evidence  o\ 
a  declining  state.  Those  who  enjoy  religion  enjoy  themselves 
nowhere  so  well  as  in  secret.  If  you  find  it  necessary  to  have 
the  excitement  of  a  meeting  to  stir  up  your  feelings  and  create 
an  interest  in  devotion,  it  is  certain  you  are  declining. 


432 


GROWTH  IN  GRACE. 


5.  Feeling  less  delight  in  revivals  of  religion,  is  a  sad  token 
ct  declension.  The  young  convert  delights  in  revivals.  How 
eagerly  he  seizes  the  newspaper  to  see  where  there  are  revivals. 
How  he  dwells  on  such  blessed  outpourings  of  the  spirit.  But 
when  he  declines  in  piety,  he  becomes  less  anxious  to  know 
about  revivals.  Revival  intelligence  no  longer  gives  such  joy, 
or  causes  such  bounding  of  heart,  as  it  once  did.  When  you 
see  a  professor  of  religion  uninterested  in  accounts  of  revivals 
and  in  hearing  of  the  conversion  \>f  sinners,  be  sure  he  is  in  a 
state. 

'  -  •*.. 

6.  A  person  that  becomes  captious  about  measures  used  in 

promoting  revivals,  is  in  a  declining  state.  If  you  find  your¬ 
self  growing  very  much  afraid  of  the  measures  that  good  men 
pursue,  and  that  God  owns  and  blesses,  for  promoting  revivals, 
you  are  evidently  declining.  If- your  heart  was  set  on  the 
object,  then  so  long  as  you  saw  the  object  was  gained,  and 
sinners  were  brought  in,  the  particular  means  by  which  it  was 
done  would  give  you  no  manner  of  concern  unless  they  were 
manifestly  wicked,  and  certainly  you  would  not  be  disposed  to 
take  it  for  granted  that  they  are  wicked  and  unscriptural.  But 
where  you  see  people,  I  do  not  care  who  they  are,  beginning  to 
be  suspicious  and  captious  and  fretful  about  the  means  by  which 
revivals  are  carried  on,  their  heart  is  in  a  bad  state.  I  do  not 
mean  to  speak  it  unkindly,  or  disrespectfully,  but  I  say  it  is  a 
simple  matter  of  fact  that  it  is  so.  Men  never  act  in  this  way 
when  they  are  greatly  engaged  in  promoting  an  object.  They 
do  not  spend  all  their  strength  in  finding  fault  with  the  means. 
See  to  at  man  who  is  deeply  engaged  in  carrying  on  an  elec- 
tioneermg  campaign.  Do  you  find  him  captious  about  measures  ? 
What  does  he  ask  ?  “  Is  our  candidate  elected  ?”  Not,  “  Was 

the  vote  carried  by  new  or  old  measures?”  You’  would 
laugh  at  any  man  who  should  pretend  to  be  zealously  engaged 
in  promoting  a  cause,  if  his  first  question  and  greatest  concern 
was  about  the  measures,  and  if  he  lost  all  his  interest  in  the 
event  unless  it  was  accomplished  by  new  or  old  measures.  No 
doubt  the  devil  laughs,  if  they  can  laugh  in  hell,  to  hear  a  man 
pretend  to  be  very  much  engaged  in  religion,  and  a  great  lover 
ol  revivals,  and  yet  all  the  time  on  the  look-out  for  fear  some 
new  measures  would  be  introduced.  Such  conduct  is  not 
natural,  and  people  will  not  believe  such  professions  of  zeal  for 


VI.  I  am  to  show  how  to  escape  from  a  state  of  declen¬ 
sion. 


GROWTH  IN  GRACE. 


433 


i* 

1.  You  must  admit  the  conviction  that  you  are  in  a  state  of 
declension.  One  of  the  greatest  difficulties  with  backsliders  is 
to  make  them  feel  that  they  are  backsliders.  You  continually 
hear  them  making  excuses.  They  will  not  admit  that  they  are 

Iin  this  sad  state.  When  the  condition  of  the  backslider  is 
described  ever  so  plainly,  they  are  exceedingly  loth  to  admit 
that  it  means  them.  And  until  they  admit  this,  there  is  no 
remedy. 

2.  Apply  to  yourself  all  that  God  says  to  backsliders,  just 
as  if  you  were  the  only  individual  in  the  world  in  that  con¬ 
dition. 

3.  Find  out  the  point  where  you  began  to  decline.  See  what 
was  the  first  cause  of  your  backsliding,  and  give  that  up.  You 
will  often  find  this  first  cause  where  you  did  not  expect  it,  in 
some  things  which  you  called  a  little  matter,  or  that  you  tried  to 

(make  yourself  believe  was  not  a  sin.  Multitudes  have  been 
kept  down  in  this  way,  and  perhaps  have  been  trying  hard  for 
sanctification  while  holding  on  to  some  darling  idol  or  some 
sensual  indulgence.  I'knewaman  who  stood  out  in  defending 

Ithe  use  of  tobacco,  till  it  became  a  lust  that  eat  out  his  spirit  of 
prayer.  Using  some  soft  word,  calling  it  a  comfort  or  a  me¬ 
dicine,  or  even  baptizing  it  by  a  Christian  name,  and  calling  it 
a  blessing  of  Providence,  will  not  answer.  God  does  not  call  it 
so.  How  many  keep  themselves  in  a  state  of  decline  and  pretend 
not  to  know  why  it  is  so:  “  O,  no,  I  cannot  tell  why  I  should 
be  so  long  in  the  dark;”  when  they  are  laying  out  God’s  money 
to  indulge  their  own  appetite  or  pride.  God  will  always  hold 
them  at  arm’s  length,  and  will  frown  upon  them  when  they 
pray,  unless  they  search  out  and  remove  the  cause  of  their  de¬ 
clension. 

4.  Give  up  your  idols.  Whatever  you  find  occupies  your 
thoughts,  and  calls  you  off  from  serving  God,  get  rid  of  it,  if 
you  can.  If  it  is  an  article  of  property,  dispose  of  it  in  some 
'  way,  give  it  away,  sell  it,  burn  it,  away  with  it,  rather  than 
have  it  stand  between  you  and  God. 

5.  Be  careful  to  apply  afresh  to'  the  Lord  Jesus  Christ,  for 
pardon  and  peace  with  God.  Go  to  him  just  as  you  did  at 
first,  as  a  guilty,  condemned  sinner,  more  deserving  of  hell  than 
ever.  Apply  to  this  fountain,  which  is  set  open  in  the  house  of 
David  for  sin  and  uncleanness.  Confess  your  sins  fully,  and 
forsake  them,  and  thus  return  to  God,  and  he  will  have  mercy 
on  you,  and  will  heal  your  backslidings,  and  remember  your 
iniquities  no  more. 

37  * 


434 


GROWTH  IN  GRACE 


REMARKS. 


1.  There  is  no  such  thing  as  standing  still  in  religion. 

People  talk  as  if  religion  was  something  they  could  cover 

up  and  keep,  just  as  people  cover  up  fire  to  keep  it  when  they 
want  to  go  to  sleep,  and  then  when  they  wake  up  in  the 
morning,  find  a  good  bed  of  coals,  all  ready  to  kindle  up 
again.  This  is  all  a  mistaken  idea.  Religion  is  not  such  a 
kind  of  thing  as  they  suppose.  Religion  consists  in  obedi¬ 
ence  to  God.  And  when  a  man  has  no  obedience  he  has  no 
religion. 

2.  The  idea  that  persons  grow  in  grace  during  seasons  of 
declension,  is  abominable.  I  have  often,  heard  people  say,  that 
it  is  necessary  that  revivals  should  pass  away,  in  order  to  give 
religion  time  to  take  deep  root.  Nothing  can  be  more  ridicu¬ 
lous  than  to  suppose  a  person  can  be  making  advances  in  reli¬ 
gion,  when  in  a  state  of  declension.  Their  whole  progress  is 
the  other  way. 

3.  There  are  but  few  persons  that  do  grow  in  grace. 

It  is  astonishing  to  see  how  little  the  generality  of  professors 
grow  in  grace.  I  have  no  doubt,  that  if  persons  would  do  as 
they  might,  and  give  the  attention  to  it  that  they  ought,  the  ge¬ 
nerality  of  professors  might  grow  more  in  six  months  than  they 
now  do  in  all  their  lives.  They  might  do  more  to  counteract 
and  remove  all  that  is  bad  and  to  cultivate  all  that  is  good. 
One  great  reason  why  people  do#not  grow  in  grace,  is  the  erro¬ 
neous  idea  they  have  of  religion  itself.  Religion  ha§  been  too 
much  looked  upon  as  something  separate  from  obedience  to 
God.  And  hence  people  set  themselves  down  in  inaction,  and 
wait  for  God  to  do  a  work  in  them,  instead  of  setting  them¬ 
selves  at  work  to  obey  God.  This  notion  of  physical  depravity 
and  physical  regeneration,  and  physical  sanctification  is  the 
great  curse  of  the  church  It  leads  Christians  astray,  and  hin¬ 
ders  their  growth  in  grace.  How  many,  instead  of  setting 
themselves  resolutely  to  obey  God,  and  setting  their  faces  as  a 
nint  against  all  sin,  with  a  determination  to  break  up  all  old 
habits  and  associations,  by  repeated  acts  of  resistance,  passively 
commit  themselves  to  the  stream,  and  expect  to  be  wafted  home 
to  glory  in  this  lazy  way,  without  the  trouble  of  a  conflict. 

5.  We  see  the  great  fault  of  ministers. 

How  much  they  are  to  blame.  How  little  pains  they  take 

tW1E»UP  h°Ung  COnvefrt?;  Go  now  over  the  ground  where 
here  have  been  some  of  the  greatest  revivals,  and  what  will 


GROWTH  IN  GRACE. 


435 


you  see  ?  Instead  of  finding  the  young  converts  built  up  in 
their  most  holy  faith,  growing  in  grace,  and  adorning  the  doc¬ 
trine  of  God  our  Savior,  you  hear  all,  old  and  young,  com¬ 
plaining  of  general  coldness. 

“  O  ’tis  a  time  of  great  stupidity,  our  church  seem  to  be  fast 
asleep,  I  do  not  know  what  we  are  coming  to.”  Whereas,  if 
ministers  had  only  gone  to  work,  when  there  was  a  revival,  and 
when  young  converts  were  brought  in,  had  trained  them  up  to 
work,  taught  them  how  to  grow  in  grace,  pointed  out  their 
dangers,  rebuked  their  sins  in  season  and  in  love,  they  might 
still  have  been  growing  Christians,  an  honor  to  Christ,  and  the 
strength  of  the  cause,  and  the  revival  might  have  been  pro¬ 
longed,  and  souls  converted,  to  this  day,  Now  where  is  their 
blood,  and  at  whose  hands  will  it  be  required  ?  One  great 
reason  why  ministers  do  so  little  to  make  young  converts  grow 
in  grace,  is  because  they  grow  so  little  in  grace  themselves.  I 
say  it  in  kindness,  but  my  duty  requires  that  I  should  say  it 
plainly  to  my  brethren.  Their  studies  are  intellectual,  and  of 
course  their  progress  is  intellectual,  and  often  they  do  not  grow 
in  grace,  as  it  is  necessary  they  should,  in  order  to  lead  the 
church  forward  in  Christian  experience.  They  do  not  go  into 
the  subject  at  all  lengths  so  that  they  can  come  forth  from  the 
very  depths  of  spiritual  experience,  and  teach  the  church  I  dp 
not  mean  to  say,  that  this  is  so  with  all  Ministers,  but  it  is  evi¬ 
dently  so  with  many. 

6.  Unless  ministers  grow  in  grace,  it  is  impossible  for  the 
church  to  grow.  Ministers  may  preach  the  truth,  but  they  will 
not  enter  into  the  experience  of  Christians,  so  as  to  meet  their 
wants,  or  tell  them  what  to  do  in  their  various  spiritual  circum¬ 
stances,  or  warn  them  of  their  danger,  or  tell  them  howto  meet 
or  escape  it.  The  minister  must  have  experience,  or  he  will 
be  a  blind  leader  of  the  blind.  Like  people  like  priest,  is  a 
maxim  founded  on  principles  of  correct  philosophy. 

7.  Great  pains  should  be  taken  by  young  ministers  to  grow 


in  grace. 

I  have  found  that  many  young  men  have  been  stopped  trom 
enterin0- on  a  preparation  for  the  ministry  by  witnessing  the  ex¬ 
perience  of  others  in  this  respect.  Others  have  been  driven  to 
the  conviction  that  they  must  stop  studying  or  lose  their  piety. 
There  is  no  need  of  this,  if  they  would  start  right.  O  that  I 
could  make  all  young  men  hear  this.  There  is  no  necessity  that 
young  men,  preparing  for  the  ministry,  should  decline.  An 
yet  how  many  do  we  find,  that  come  out  of  college  with  hearts 


436 


growth  in  grace. 


»  aTh'hr0Ugh 

becar  they  7e  minht™ 

.  *  grievous  1  h i  ng*  b iLit ‘n ee L  £Z  “  1^?^  ^  •“ 
contact  with  the  young  men  preparing  for  the  LmstrTand 

mea^ts  foTtop^fudyfo^  aJgL  Vp  all'C^f  ^  a" 

T^'S'illonly  Si"1  ThC0Ver  ^  sP^4™wfog  ^ 

They  will  lead  the  I  f  hT  f e  worse  ‘han  no  ministers, - 

church  will  folW  t^tinfoter  ^  ,Th,e 

them  back  from  God  thev  J  f  h  mimster  ^ads 

churches  must  be  on  thlir Lard  ag  inst  kT°  TT^  ,  t™6 
young  men  fjrm]v  pllf  i  •  At  ?  nbt  .s  ?vil.  I  would  tell 

are  growing  Christrans.  "°  °  *  ministers.  unless  they 

oveTJounLmenaanndLhern1,y  ^  feel ‘h,'>  a”d  sh=>ll  watch 
the  cfiurch  fo  evervstenof  thyaUng  f6"  sha11  fee}  lhis  watch  of 
and  urging  them  fo  ^  ho  LlhL  tCeLtl!  be™  L 

ttlTSSSl  Z  Cas¬ 

io  the  almost  entire nfidect  of'Llf  L  lnte|leFtuaI  strcngtH,  to 
the  church  never  can  convert  the “g  ‘do  ^ 
seminaries  of  learning  anv  (Treat  effort  tn  >  e  sce  Jn  our 

feelings  ofyouno-men°?  I  anneal  toe  CU'tlVate  ,he  moral 

been  there  *  The  •  1  aP.Pea,1,t0  every  young  man  who  has 

ihTzeCL  aH  forTe  iLeliC'Th:’  ^  The  T“*- 

the  lists,  from  the  nature  nf  tho  ^  le  Y°ung  wan  who  enters 
spirituality.  And  if  he  does  no °SfS  ^  firm  tone  of 

break  up  "his  habits  he  wilT  los  “d 

proves,  and  his  heart  lies  waste  -Pty‘  nHls  lntelJect  im- 

ble  that  he  does  not  feel  rio-ht  but  ^  C°!  f^e>  j16  is  sensi * 

was  studying  Euclid  Then  ho^  3S  1  *  6  Promoted  as  if  he 
pretty  sermon  fZ  tn.t  a  ,  g0eS  on’  learns  to  write  a 

preach  his  cold,  forma!  ^vritimr  fb accordir]£ to  ruJe«  and 

than  the  molten  calf  The  rein  ^  U°  m°Te  °f  God  in  h 

God  is  not  with  him  nor  1  T  -t,' heuhas™  Holy  Ghost— 

he  has  more  brains  than  heart P  h!  6  that  he  should  be,  when 

vert  the  world  ?  There  must  he  1  SiUCh  j  ministry  con- 

re  must  be  a  genera]  understanding  on 


GROWTH  IN  GRACE. 


437 


i 


this  subject.  The  Education  Society  must  see  to  it,  the  ministers 
must  see  to  it,  the  churches  must  see  to  it,  young  men  them¬ 
selves  must  see  to  it,  and  must  be  made  to  feel  that  the  church 
has  her  eye  on  them,  and  expects  them  to  maintain  deep  piety,  or 
the  world  never  can  be  converted. 

7.  It  is  just  as  indispensable  in  promoting  a  revival,  to  preach 
to  the  church,  and  make  them  grow  in  grace,  as  it  is  to  preach 
to  sinners  and  make  them  submit  to  God.  Many  seem  to  think 
that  if  they  can  only  get  people  converted,  the  whole  ground  is 
gained,  and  that  they  will  grow  in  grace  of  course  without  any 
special  aid.  But  the  fact  is,  that  young  converts  will  no  more 
grow  in  grace,  without  being  properly  preached  to,  than  sin¬ 
ners  will  turn  to  God  without  being  preached  to.  I  he  truth, 
in  the  hands  of  the  Holy  Ghost,  is  just  as  essential  to  the 
one  as  to  the  other.  If  he  converts  a  sinner,  it  is  by  employ¬ 
ing  truths  preached,  which  are  adapted  to  that.  And  if  he 
causes  a  convert  to  grow  in  grace,  he  must  employ  truths 
preached,  which  are  adapted  to  that.  The  perseverance  of 
the  saint  depends  just  as  entirely  upon  having  truth  aaapted 
to  his  state,  as  the  repentance  of  a  sinner  depends  on  having 
truth  adapted  to  his  state.  Until  Christians  give  up  entirely  the 
idea  of  a  physical  religion,  and  understand  that  santification  con¬ 
sists  in  obeying  the  truth,  the  church  never  will  go  along. 
There  has  been  an  oversight  on  this  subject,  in  many  protracted 
meetings,  where  almost  all  the  preaching  has  been  aimed  for 
the  conversion  of  sinners.  In  such  meetings,  at  least  half  the 
preaching  should  be  to  the  church.  And  it  should  be  adapted 
to  their  "state.  The  church  must  be  preached  to,  where  they 
are,  just  as  sinners  must  be  preached  to  where  they  are 

8.  See  why  revivals  cease. 

When  there  is  a  revival,  and  Christians  are  awrake,  and  get  to  *• 
a  certain  point,  and  then  are  carried  no  farther,  the  revival  will 
cease  of  course.  If  the  church  is  kept  advancing,  the  revival 
Avill  not  cease.  If  the  instructions  given,  and  the  measures  pur¬ 
sued,  keep  the  church  going  ahead,  and  the  young  converts 
growing  in  grace,  the  revival  will  go  on.  Let  the  minister 
keep  pouring  in  the  truth  where  they  are,  let  him  know  fully, 
from  time  to  time,  the  state  of  the  church,  and  find  out  just  what 
they  need,  and  treat  them  thoroughly,  and  not  suffer  tnem  to 
stand  still  for  the  Avant  of  being  searched,  and  probed,  and  uiged 
aloncr  in  their  course,  and  the  revival  may  gam  strength  and 
power  all  the  time.  If  the  means  could  be  made  to  bear  upon 
the  church,  and  upon  the  young  converts,  to  Keep  them  out  of 


438 


GROWTH  IN  GRACE. 


the  way  of  sinners,  and  to  keep  them  continually  advancing  in 
holiness,  the  revival  would  never  cease. 

O,  brethren,  I  wish  you  had  patience,  and  I  had  strength 
enough  to  go  on  farther.  There  are  so  many  points  I  wished 
to  dwell  upon  before  I  closed  this  important  subject.  But  if  the 
Lord  spares  my  life,  I  hope  to  have  another  opportunity  of 

bringing  them  before  you,  when  I  return  to  the  citv  in  the 
fall.  J 


THE  END. 


# 


